SSfopt 


Demon  Possession  and 
Allied  Themes 


Being  an  Inductive  Study  of 

Phenomena  of  Our  Own  Times 


By  Rev.  John  L.  Nevius,  D.D. 

For  Forty  Years  a Missionary  to  the  Chinese 


With  an  Introduction 

By  Rev.  F.  F.  Ellinwood,  D.D. 

Secretary  of  the  Board  of  Foreign  Missions  of  the  Presbyterian  Church, 
U.  S.  A.,  and  author  of  “Oriental  Religions  and  Christianity.” 


With  an  Index:  Bibliographical,  Biblical, 
Pathological,  and  General 


Third.  Edition 

With  Corrections  and  Supplement 


Fleming  H.  Revell  Company 


Chicago  : New  York  : Toronto 

Publishers  of  Evangelical  Literature 

LIBRARY  OF  PRINCETON 


JAN  2 4 2CG8 


THEOLOGICAL  SEMINARY 


INTRODUCTORY  NOTE. 


BY  REV.  F.  F.  ELLIN  WOOD,  D.  D. 

For  several  years  I have  been  aware  that  Rev. 
Dr.  John  L.  Nevius  of  Chefoo,  China,  was  giv- 
ing careful  attention  to  certain  strange  psychical 
phenomena  which  were  presented  from  time  to 
time  in  the  interior  districts  of  the  Shantung 
Province.  I became  more  interested  in  the  prog- 
ress of  his  inquiries  from  the  fact  that  upon  an 
acquaintance  continued  for  more  than  a quarter 
of  a century  I regarded  him  as  a man  peculiarly 
fitted  to  examine  so  intricate  and  difficult  a sub- 
ject. 

His  philosophic  insight,  his  judicial  fairness  of 
mind,  his  caution  and  his  conscientious  thorough- 
ness, appeared  to  me  admirable  qualifications 
for  such  a study.  Moreover  his  thorough  mastery 
of  the  Chinese  language  spoken  and  written,  his 
intimate  sympathy  with  the  people,  and  his  cor- 
respondingly truer  interpretation  of  their  inner- 
most thought  and  life,  have  rendered  him  still 
more  capable  of  ascertaining  the  real  facts  in 
the  case,  and  of  forming  accurate  judgments  upon 
them. 

iii. 


IV. 


INTRODUCTORY  NOTE 


Antecedently  to  any  knowledge  of  the  New 
Testament  the  people  of  North  China  believed 
fully  in  the  possession  of  the  minds  and  bodies 
of  men  by  evil  spirits.  This  belief  is  a part  of 
that  animism , or  spirit  worship,  which  has  existed 
in  China — as  in  many  other  countries — from  the 
very  beginning  of  history  or  tradition.  It  has 
always  been  understood  that  the  personality  of 
the  evil  spirit  usurped,  or  for  the  time  being  sup- 
planted that  of  the  unwilling  victim  and  acted 
through  his  organs  and  faculties.  Physical 
suffering  and  sometimes  violent  paroxysms  at- 
tended the  presence  and  active  influence  of  the 
spirit,  and  not  only  the  particular  demoniac  but 
all  his  household  were  filled  with  more  or  less 
anxiety  and  distress. 

When  therefore  Christianity  was  introduced 
into  China,  and  the  narratives  of  demoniacal 
possession  given  in  the  New  Testament  were 
read,  the  correspondence  that  was  at  once  recog- 
nized by  the  native  Christians  seemed  complete. 

In  relation  to  this  particular  form  of  New 
Testament  miracles  there  has  never  been  any 
difficulty  on  the  part  of  Chinese  Christians,  if 
indeed  among  the  heathen  portion  of  the  com- 
munity. And  what  is  very  striking  in  the  ac- 
counts given  by  Dr.  Nevius,  is  their  uniform 
confidence  shown  in  the  power  of  Jesus,  or  even 
of  an  appeal  to  His  name  to  expel  the  spirits  and 
set  the  victims  free.  According  to  the  testimony 


INTRODUCTORY  NOTE 


v. 


of  many  witnesses  no  earnest  Christian  believer 
has  ever  continued  to  be  afflicted.  This  seems 
to  be  a generally  accepted  fact,  by  the  heathen 
who  have  known  the  circumstances,  as  well  as 
by  believers. 

It  will  be  observed  that  nearly  all  the  incidents 
related  are  given  on  the  testimony  not  of  mis- 
sionaries, but  of  native  Christians — mostly  na- 
tive pastors.  The  cases  have  been  carefully 
investigated,  however,  by  several  different  mis- 
sionaries, who  have  shared  in  the  interest  taken 
by  Dr.  Nevius,  and  no  one  of  them  appears  to 
have  any  doubt  of  the  veracity  of  the  witnesses. 

Some  of  the  facts  also  have  passed  under  their 
own  immediate  observation. 

Missionaries  in  China  have  all  proceeded  with 
great  caution  in  this  matter.  Dr.  Nevius  and 
others  have  avoided  any  measures  which  might 
lead  the  people  to  suppose  that  they  claim  the 
power  to  cast  out  devils  even  in  Jesus’  name. 
Nor  does  it  appear  that  any  native  minister  has 
claimed  any  such  power.  The  most  that  has 
been  done  has  been  to  kneel  down  and  pray  to 
Jesus  to  relieve  the  sufferer,  at  the  same  time 
inviting  all  present  to  unite  in  the  prayer;  and 
it  seems  a well  established  fact  that  in  nearly  or 
quite  every  instance,  the  person  afflicted,  speak- 
ing apparently  in  a different  personality  and 
with  a different  voice  has  confessed  the  power 
of  Jesus  and  has  departed.  # 


vi. 


INTRODUCTORY  NOTE 


Whatever  theory  we  may  adopt  by  way  of  ex- 
plaining these  mysterious  phenomena,  the  idea  of 
intentional  fraud  on  the  part  either  of  the  af- 
flicted, or  of  the  Christian  witnesses  and  sympa- 
thizers, is  excluded. 

The  absence  of  all  motive  to  deceive,  the  great 
number  of  instances,  the  well  tried  character  of 
the  witnesses,  and  all  the  circumstances  con- 
nected with  their  minute  and  consistent  narra- 
tives, establish  beyond  reasonable  doubt  their 
entire  sincerity.  Whatever  the  world  at  large 
may  think  the  native  Christians  of  Shantung  are 
as  fully  convinced  both  of  the  reality  of  demon- 
iacal possessions,  and  of  the  available  power  of 
Jesus  to  remedy  them,  as  were  the  disciples  in 
the  apostolic  church.  And  the  number  of  coin- 
cidences which  Dr.  Nevius  has  pointed  out  be- 
tween these  cases  and  those  described  in  the 
Gospels  and  the  Acts  of  the  Apostles  is  certainly 
remarkable.  In  regard  to  them  each  reader  of 
the  book  must  form  his  own  conclusions.  The 
author  does  not  insist  upon  any  particular  inter- 
pretation, or  any  final  conclusion.  He  is  evi- 
dently impressed  with  the  gravity  of  his  sub- 
ject and  the  possibility  of  erroneous  speculations. 
But  in  his  extended  researches  he  has  found  such 
speculations  already  rife,  and  he  has  considered 
them  briefly  in  some  of  the  later  chapters  of  his 
book. 

A belief  in  demoniacal  possession  has  existed  in 


INTRODUCTORY  NOTE 


Vll. 


many  lands  and  throughout  the  ages,  and  many 
and  conflicting  theories  of  explanation  have  been 
advanced  by  anthropologists  and  writers  on  psy- 
chology, hypnotism,  etc.  Some  of  these  Dr. 
Nevius  has  answered,  and,  as  I think,  success- 
fully; and  on  the  whole  his  mind  seems  inclined 
to  the  view  that  as  yet  no  theory  has  been 
advanced  which  so  well  accords  with  the  facts 
as  the  simple  and  unquestioning  conclusion  so 
universally  held  by  the  Christians  of  Shantung, 
viz:  that  evil  spirits  do  in  many  instances- possess 
or  control  the  mind  and  will  of  human  beings. 

Hypnotism,  making  due  allowance  fora  thou- 
sand extravagances  which  have  attended  it,  does 
seem  to  show  that  one  strong  and  magnetic 
human  will  may  so  control  the  mind  and  will 
of  its  subject  as  by  a mere  silent  volition  to 
direct  his  words  and  acts.  Who  shall  say  then  . 
that  a disembodied  spirit  may  not  do  the  same? 

Professor  Shaler  of  Harvard  in  his  Interpreta- 
tion of  Nature  has  pointed  out  the  fact  of  a 
strong  reaction  against  the  materialism  which 
seemed  confident  of  dominion  a few  years  ago. 
Certain  biological  investigators,  flushed  with  the 
success  of  their  researches,  were  very  confident 
that  if  they  had  not  been  able  to  discover  the 
human  soul  with  the  microscope,  they  had  at 
least  identified  it  very  closely  with  the  substance 
of  the  brain  and  nerves.  But  now,  as  the  pro- 
fessor shows,  science  is  beginning  to  discover 


Vlll. 


INTRODUCTORY  NOTE 


realms  of  spirit  lying  beyond  the  physical,  and 
of  which  we  have  as  yet  but  the  barest  glimpses 
of  knowledge.  Evidently  human  research  has 
not  yet  finished  its  work  and  is  not  ready  to  rest 
its  case  upon  any  dogmatic  verdict. 

Over  against  materialistic  speculation  are  the 
vagaries  of  spiritualists,  theosophists  and  all 
apostles  of  Oriental  or  Occidental  occultism. 
Their  theories  are  on  the  opposite  extreme,  and 
it  is  one  of  their  chief  claims  for  recognition  that 
they  hope  to  save  society  from  the  deadening 
influence  of  materialism. 

Dr.  Nevius,  after  considering  both  of  these 
extremes,  finds  no  better  account  of  man’s 
spiritual  nature  than  that  which  is  given  in  the 
Word  of  God: — No  more  rational  view  of  his 
conflicts  with  evil,  no  more  satisfactory  and  all 
sufficient  remedy  for  that  evil.  While  he  does  not 
dogmatize  in  regard  to  the  mysterious  maladies 
suffered  in  Shantung  he  deems  it  wise  to  state 
the  facts,  nor  does  he  disguise  the  leanings  of 
his  own  mind,  in  regard  to  them. 

F.  F.  Ellinwood. 

October  5,  1893. 

Postscript:  Since  the  above  was  written  Dr.  Nevius  has  gone  to  that 
world  of  unseen  spirits  where  he  no  longer  sees  “through  a glass  darkly.” 
He  died  peacefully,  though  without  a moment’s  warning,  at  his  house  in 
Chefoo,  Oct.  19,  I893. 


PREFACE. 


In  this  age  of  superabounding  literature,  an 
author  in  presenting  a new  book  to  the  public, 
often  feels  called  upon  to  give  his  reasons  for  so 
doing.  Good  and  sufficient  reasons  will  no  doubt 
be  thought  especially  called  for  in  again  raising 
the  question:  Is  there  such  a thing  as  Demon- 
Possession  in  this  latter  part  of  the  Nineteenth 
Century  ? 

The  author’s  apology  is,  that  in  the  prosecu- 
tion of  his  missionary  work  in  China  this  subject 
was  repeatedly  forced  upon  his  attention,  so 
that  it  became  absolutely  necessary  to  examine  it, 
and  to  form  an  intelligent  opinion  respecting  it. 

In  this  investigation,  in  intervals  of  leisure 
during  the  past  twelve  years,  facts  have  been 
elicited  which  seem  to  have  more  than  a local 
and  temporary  interest,  as  they  are  nearly  re- 
lated to  some  of  the  most  important  questions  of 
the  day,  viz.;  the  Authenticity  and  Inspiration 
of  the  Bible;  Spiritualism;  and  Materialism.  A 
somewhat  exceptional  opportunity  for  observa- 
tion, and  one  which  may  prove  transient,  is  an 
additional  reason  for  making  facts  which  have 
come  to  light  the  common  possession  of  all  who 
are  interested  in  them. 


IX. 


X. 


PREFACE 


As  the  matter  contained  in  this  volume  is 
largely  connected  with  the  writer’s  individual 
experiences,  an  effort  to  suppress  his  own  per- 
sonality, would  be  a useless  affectation.  It  is 
hoped  that  this  consideration  will  be  regarded 
as  a sufficient  reason  for  using  the  first  personal 
pronoun  more  frequently  than  would  otherwise 
be  necessary. 

Some  jo f the  readers  of  these  pages  will  in  all 
probability  be  disappointed  in  finding  the  char- 
acters and  doings  of  spirits  much  less  interest- 
ing and  creditable  than  they  are  as  represented 
in  the  familiar  writings  of  Milton  and  Dante.  It 
must  be  borne  in  mind,  however,  that  this  is 
not  a work  of  the  imagination,  and  that  the  au- 
thor is  not  responsible  for  the  characters  which 
he  introduces.  His  object  is  to  present  a truth- 
ful statement  of  facts,  confident  that  from  such 
a course,  nothing  but  good  can  come  to  the 
cause  either  of  science  or  religion. 

I wish  here  to  express  my  thanks  to  my  friend 
Henry  W.  Rankin,  Esq.,  son  of  Rev.  Henry  V. 
Rankin,  formerly  my  beloved  colleague  in 
Ningpo,  for  his  kindly  undertaking,  on  my  leaving 
for  China,  to  see  this  work  through  the  Press, 
and  also  preparing  the  accompanying  Index. 

John  L.  Nevius. 


August,  1892. 


CONTENTS. 


Introductory  Note,  By  Rev.  F.  F.  Ellinwood,  D.  D.  . iii 

Author’s  Preface ix 

Note  of  Explanation,  By  Henry  W.  Rankin  ...  3 

CHAPTER  I. 

First  Impressions  and  Experiences  .....  9 

CHAPTER  II. 

Experiences  in  Central  Shantung  . . . . .17 

CHAPTER  III. 

Further  Experiences  in  Central  Shantung  ...  30 

CHAPTER  IV. 

Circular  Letter  and  Responses  . . . . .41 

CHAPTER  V. 

Responses  to  Circular  Continued  .....  60 

CHAPTER  VI. 

More  Responses  to  Circular  ......  73 

CHAPTER  VII. 

t 

Other  Communications  from  Various  Sources  in  China  . 84 

CHAPTER  VIII. 

Demon  Possession  in  India,  Japan,  and  Other  Lands  . . 95 

CHAPTER  IX. 

Demon  Possession  in  Christian  Countries  . . . 1 1 1 

[1] 


2 


CONTENTS. 


CHAPTER  X. 

Character  of  the  Evidence  Presented  and  Facts  Established 

by  It 134 

CHAPTER  XI. 

Explanations : Evolution  and  Other  Theories  . 146 

CHAPTER  XII. 

The  Pathological  Theory  . . . . . . 175 

CHAPTER  XIII. 

The  Psychological  Theory  ......  207 

CHAPTER  XIV. 

The  Biblical  Theory  ........  243 

CHAPTER  XV. 

Teachings  of  the  Sacred  Scriptures  Continued  . . 263 

CHAPTER  XVI. 

Historical  Sketch  of  Demonism  . . . . . .291 

CHAPTER  XVII. 

Spiritualism  . . . . . . . .314 

CHAPTER  XVIII. 

The  Facts  and  Literature  of  the  Occult  ....  333 
APPENDIX  I. 

More  Chinese  Instances  .......  395 

APPENDIX  II. 

Other  Testimonies  ........  427 

INDEXES. 

Bibliographical 439 

Biblical  ..........  461 

Pathological  464 

General 4^5 


SUPPLEMENT. 


NOTE  OF  EXPLANATION. 


In  August,  1892,  Dr.  Nevius  finished  his  work 
upon  this  book,  placed  it  in  the  hands  of  the 
present  writer  to  arrange  for  its  publication,  and 
returned  to  China.  He  had  thought  of  adding 
another  chapter,  in  which  his  principal  argu- 
ment, and  its  applications,  should  be  stated 
more  at  large  and  concluded  less  abruptly;  but 
time  and  health  did  not  permit. 

The  unique  foundations  of  his  book  lie  in  a 
collection  of  indisputable  facts  drawn  from  no 
libraries  but  from  life. 

Yet  he  spent  much  time  searching  in  libra- 
ries, and  towards  the  last  he  did  this  when  he 
greatly  needed  rest.  Still  other  features  which 
would  add  to  the  completeness  of  the  book  he 
would  gladly  have  supplied,  but  he  felt  that  his 
own  work  must  cease,  and  that  this  must  be 
done,  if  done  at  all,  by  other  hands.  Accept- 
ing the  offer  of  a friend  to  prepare  an  index, 
he  subsequently  expressed  the  desire  that  this 
friend,  bound  to  him  by  life-long  ties  of,  love 
and  reverence,  and  by  sympathy  with  his  con- 
victions in  this  theme,  should  do  more  if  he 
would,  than  read  the  proof  and  prepare  the 
index.  3 


4 


NOTE  OF  EXPLANATION 


He  desired  the  correction  of  any  obvious  in- 
accuracy of  language  or  quotation,  and  the 
addition  of  such  bibliographical  or  other  notes 
as  might  further  elucidate  the  subject,  or  en- 
hance the  value  of  the  book  for  students.  With 
diffidence  this  editorial  function  was  assumed, 
and  with  the  hope  of  submitting  results  to  his 
approval  before  the  volume  should  take  on  its 
final  form.  The  further  examination  of  the  re- 
lated literature,  and  the  verification  of  refer- 
ence and  quotations,  insensibly  grew  to  a larger 
task  than  was  foreseen.  It  consumed  much 
time,  while  still  more  delay  was  occasioned  by 
illness  and  by  other  cares. 

Then  came  the  sad  news  of  the  author’s  death, 
sad  for  the  many  hearts  bereaved,  though  for  him 
it  meant  a glad  translation  into  the  immediate 
presence  of  that  Master  whom  he  had  served 
with  devotion  and  delight.  He  had  rounded 
out  his  forty  years  of  missionary  life,  rich  in 
manifold  experience  and  priceless  fruits.  Dr. 
Nevius  stood  in  the  first  rank  of  modern  mis- 
sionaries as  an  evangelist,  pastor,  educator,  or- 
ganizer, and  founder  of  Christian  literature  in 
a pagan  tongue.  He  was  a man  of  rare  versa- 
tility, and  adaptability  to  untoward  conditions, 
and  there  are  many  who  knew  him  best  as  a 
successful  promoter  of  the  material  interests 
of  the  great  land  of  his  labors  and  adoption. 
The  number  is  also  large  of  those  who  will  look 


NOTE  OF  EXPLANATION 


5 


eagerly  for  the  story  of  his  life  which  his  widow 
is  eminently  fitted  to  prepare.* 

He  was  one  of  those  all-around  men  of  whom 
no  class  has  furnished  so  many  or  so  illustrious 
examples  as  the  missionaries  of  the  Cross  of 
Jesus  Christ  from  St.  Paul  down.  As  a writer 
he  was  a prolific  author  of  important  works  in 
the  Chinese  language.  In  matters  pertaining 
to  China  no  man  was  better  informed  than  Dr. 
Nevius.  A book  written  by  him  some  years 
ago  as  a general  account  of  the  land  and  people 
is  still  as  good  an  introduction  to  the  subject  as 
can  be  found.  It  was  called  China  and  the 
Chinesey  and  was  published  by  Harper  Bros, 
in  New  York  in  1868. 

It  was  no  great  pleasure  in  the  subject  that 
led  him  to  prepare  the  present  volume,  but  a 
deep  sense  of  responsibility.  Experiences  un- 
welcome, as  they  were  unsought,  opened  his 
mind  to  the  significance  of  a much  neglected 
class  of  facts;  neglected  by  many  who  other- 
wise would  be  best  qualified  to  interpret  them, 
and  who  most  need  to  understand  them.  But 
the  facts,  once  known  in  their  integrity,  speak 
plainly  for  themselves,  while  the  noble  quality  of 
this  author’s  mind, his  evident  fairness,  thorough- 
ness and  soberness  of  argument,  and  his  mag- 
nanimity towards  all  opponents  of  his  views,  are 
as  unmistakable  as  they  are  rare  and  beautiful 
wherever  found. 

* Issue?  by  F.  H.  Revell  Co.,  in  1895. 


6 


NOTE  OF  EXPLANATION 


Some  will  think  the  missionary  has  beaten  the 
professional  scientist  on  his  own  ground,  and 
exhibited  a model  of  inductive  study,  tested 
premises,  and  conclusions  covered  by  the  prem- 
ises, such  as  is  seldom  met.  On  the  other 
hand,  to  many,  so  offensive  are  the  views  main- 
tained in  this  volume  that  a response  from 
such  persons  of  apathy  or  contempt  may  be 
naturally  expected.  But  from  all  the  pain 
of  incurring  such  a reception  for  his  faithful 
work  he  has  been  spared. 

As  the  bibliographical  material  accumulated, it 
seemed  best  to  make  a separate  chapter  of 
nearly  all  that  part  of  it  which  had  to  do  with 
books  and  writers  not  referred  to  by  our  author 
himself.  And  as  these  dealt  with  the  entire  class 
of  those  phenomena  of  which  some  varieties  are 
more  particularly  treated  in  this  volume,  it  was 
thought  proper  to  introduce  the  description  of 
books  by  some  general  remarks  upon  the  class. 

The  term  occult  was  preferred  to  other  desig- 
nations of  this  class  as  a whole  for  reasons  which 
appear  in  the  chapter,  and  for  this  eighteenth 
chapter  on  The  Facts  and  Literature  of  the  Oc- 
cult the  present  writer  is  alone  responsible; 
so  also  for  the  statements  of  the  Bibliographical 
Index  that  succeeds  it,  for  some  scattered  foot- 
notes of  a similar  sort,  and  for  that  portion  of 
the  Appendix  not  concerned  with  Chinese  in- 
stances. 


NOTE  OF  EXPLANATION 


7 


In  these  additions  the  aim  has  been  to  fulfill, 
so  far  as  might  be,  the  desires  of  the  author, 
to  make  the  book  more  useful  to  every  reader, 
and,  in  some  degree,  to  furnish  for  the  student 
the  critical  apparatus  that  would  facilitate  orig- 
inal researches  in  this  field.  But  the  editor’s 
work  may  be  justly  open  to  severer  judgment 
than  that  done  by  the  author. 

Debarred  from  the  latter’s  counsel  by  long 
distance,  then  by  his  death,  having  to  work 
alone,  without  the  stimulus  of  companionship 
in  dealing  with  a gloomy  and  oppressive  theme, 
in  much  bodily  weakness,  and  with  insufficient 
access  to  books,  it  would  not  be  surprising  if  at 
some  points  the  bounds  of  prudence  were  ex- 
ceeded, or  errors  committed  unawares.  He 
can  but  hope  that  such  errors,  should  they  exist, 
may  be  charged  to  their  proper  source,  and 
that  nothing  which  he  may  have  said  or  omitted 
shall  impair  the  due  effect  of  the  author’s  words, 
or  lessen  the  respectful  attention  which  they 
receive. 

Henry  W.  Rankin. 

E.  Northfield , Mass. 

June  23,  1894. 

Note  for  the  Second  Edition:  For  this  edition  corrections  have 
been  made  in  the  type  and  text,  material  has  been  added  to  the 
footnotes  and  Appendix  II.,  and  a Supplementary  Chapter, 
followed  by  extracts  from  reviews  of  the  first  edition. 

May,  z8q6. 


DEMON-POSSESSION 


CHAPTER  I 

FIRST  IMPRESSIONS  AND  EXPERIENCES 

My  first  home  in  China  was  in  the  city  of 
Ningpo,  in  the  province  of  Che-kiang,  which 
place  we  reached  in  the  spring  of  1854.  My 
first  work  was  of  course  that  of  acquiring  the 
language.  A native  scholar,  Mr.  Tu,  was  en- 
gaged to  serve  me  as  a teacher.  He  was  a 
strong  believer  in  the  “supernatural,”  and  when 
we  could  understand  each  other  through  the 
medium  of  his  vernacular,  spiritual  manifes- 
tations and  possessions  formed  a frequent  sub- 
ject of  conversation.  I brought  with  me  to 
China  a strong  conviction  that  a belief  in  de- 
mons, and  communications  with  spiritual  beings, 
belongs  exclusively  to  a barbarous  and  super- 
stitious age,  and  at  present  can  consist  only 
with  mental  weakness  and  want  of  culture.  I 
indulged  Mr.  Tu,  however,  in  talking  on  his 
favorite  topics,  because  he  did  so  with  peculiar 
fluency  and  zest,  and  thus  elements  of  variety 
and  novelty  were  utilized  in  our  severe  and  other- 
wise monotonous  studies.  But  Mr.  Tu’s  mar- 

9 


10 


DEMON-POSSESSION 


velous  stories  soon  lost  the  charm  of  novelty.  I 
used  my  best  endeavors,  though  with  little  suc- 
cess, to  convince  him  that  his  views  were  the 
combined  result  of  ignorance  and  imagination. 
I could  not  but  notice,  however,  the  striking  re- 
semblance between  some  of  his  statements  of 
alleged  facts  and  the  demonology  of  Scripture. 
This  resemblance  I accounted  for  as  only  appar- 
ent or  accidental,  though  it  still  left  in  my  mind 
an  unpleasant  regret  that  it  was  so  strong,  and 
I should  also  add  a feeling  amounting  almost  to 
a regret  that  such  detailed  statements  should 
have  been  recorded  in  the  Bible. 

In  the  summer  of  1 86 1 , we  removed  from 
Ningpo  to  the  province  of  Shantung  in  northern 
China.  There  again  I met  with  many  evidences 
of  this  same  popular  belief,  which  constantly 
confronted  us  in  the  prosecution  of  our  mission- 
ary work. 

The  first  event  in  connection  with  this  sub- 
ject in  Shantung,  which  I recall  to  mind,  oc- 
curred in  a country  station  of  one  of  my  col- 
leagues, about  the  year  1868.  This  colleague 
was  desirous  of  renting  a native  house  to  be 
used  as  a chapel  in  the  market  town  of  Chang- 
kia  chwang,  about  thirty  miles  from  Chefoo. 
After  many  fruitless  attempts  to  secure  such  a 
place,  he  was  surprised  by  the  unexpected  offer  of 
an  excellent  building  in  a very  desirable  location, 
and  on  very  reasonable  terms.  Fearing  that 


FIRST  IMPRESSIONS  AND  EXPERIENCES 


11 


delay  might  give  rise  to  difficulties  and  obstruc- 
tions he  concluded  the  bargain  at  once.  The 
articles  of  agreement  were  drawn  up,  and  na- 
tive Christians  in  his  employ  were  immediately 
assigned  to  occupy  and  take  charge  of  the 
premises.  The  next  morning  the  new  oc- 
cupants found  a crowd  of  curious  neighbors 
awaiting  their  first  appearance  on  the  street, 
and  were  asked  with  an  air  of  mysterious  in- 
terest how  they  had  slept,  and  if  they  had 
passed  a comfortable  night.  It  soon  transpired 
that  the  Christians  had  been  sleeping  in  a 
“haunted  house.”  No  one  in  the  village  had 
for  some  years  dared  to  use  the  building  for  any 
purpose,  which  fact  accounted  for  its  having  been 
so  readily  obtained. 

So  far  there  was  nothing  very  remarkable  in 
our  having  come  into  possession  of  a house  sup- 
posed to  be  haunted,  but  the  matter  did  not  end 
here.  Before  night  the  occupants  of  a neigh- 
boring compound*  came  to  see  the  Christians,  in- 
forming them  that  the  spirit  had  taken  posses- 
sion of  one  of  the  women  in  their  family,  and 
insisted  upon  taking  up  its  abode  with  them,  as 
it  had  been  driven  away  from  its  former  dwell- 
ing place  by  the  presence  of  Christians,  with 
whom  it  could  not  live.  This  family  seemed  to 
think  they  had  a right  to  complain  of  this  un- 


* Compound.  [Malay,  kompung , a village.]  In  China  and  the  East  In- 
dies an  inclosure,  containing  a house,  outbuildings  &c.  Webster. 


12 


DEMON-POSSESSION 


welcome  visitor  having  been  thus  foisted  upon 
them.  The  native  Christians  replied  that  they 
Ivould  do  what  they  could  to  rid  the  complain- 
ants of  the  spirit,  and  returned  with  them  to 
their  home  taking  with  them  a New  Testament, 
and  a Prayer  printed  in  large  characters  as  a 
placard.  After  they  had  prayed  and  read  the 
Scriptures  the  woman  supposed  to  be  possessed, 
was  restored  to  her  normal  condition.  The 
Prayer  was  posted  on  the  walls,  and  the  fright- 
ened inmates  of  the  house  were  exhorted  to 
withstand  and  drive  out  the  spirit  in  the  name 
of  Jesus.  They  were  not  troubled  afterward, 
though  the  spirit  was  heard  of  trying  to  gain  an 
entrance  into  other  families  in  the  neighbor- 
hood. 

In  the  above  statements  the  villagers  gener- 
ally, and  the  native  preacher,  and  the  persons 
principally  concerned  (some  of  whom  have  since 
become  Christians)  all  concur.  The  event  ex- 
cited some  interest  in  our  mission  circle  for  a 
time.  It  was  accounted  for  as  due,  like  other 
cases  of  “haunted  houses,”  to  fear  and  halluci- 
nation, and  the  subject  was  dismissed  from  our 
thoughts  as  unworthy  of  serious  attention. 

\Tn  the  year  1871,  or  1872,  the  following  ex- 
periences were  met  with  in  the  village  of  Chu~ 
mao  in  the  district  of  Ping-tu.  There  was  a 
native  school  there  in  which  was  a boy  named 
Liu,  about  twelve  years  of  age,  who  was  sup- 


FIRST  IMPRESSIONS  AND  EXPERIENCES 


13 


posed  to  be  at  times  possessed  by  an  evil  spirit. 
When  the  attacks  occurred  he  would  start  and 
cry  out  with  fear,  as  if  conscious  of  some  unseen 
presence,  and  then  fall  down  insensible.  On 
these  occasions  a woman  in  the  village  who  was 
believed  to  be  a spirit-medium,  or  exorcist,  was 
immediately  sent  for.  On  the  recurrence  of 
one  of  these  attacks  another  of  the  pupils  ran 
to  call  the  exorcist.  On  his  way  he  met  a man 
named  Liu  Chong-ho,  who  had  recently  been 
to  Teng-chow  fu,  as  an  “enquirer, ” and  had, 
after  studying  the  Scriptures  there  for  a month 
or  more,  been  baptized.  On  learning  the  boy’s 
errand  he  told  him  not  to  summon  the  exorcist, 
and  at  once  returned  with  him  to  the  school. 
Requiring  all  the  pupils  to  kneel  with  him,  he 
earnestly  called  on  Jesus  for  help.  Then  turn- 
ing to  the  prostrate  boy  he  said  in  almost  Scrip- 
tural words:  “I  command  you  in  the  name  of 

Jesus  Christ  to  come  out  of  him!”  The  boy 
uttering  a piercing  cry,  was  at  once  restored  to 
consciousness.  I can  say  from  personal  knowl- 
edge that  he  never  had  another  of  those  attacks 
from  that  day  to  this.  Some  years  since  he 
graduated  from  the  high-school  at  Teng-chow 
fu;  and  is  now  a useful  and  efficient  man.  pBotfT 
his  parents  have  become  Christians.  Liu  Chong- 
-ho  died  in  the  autumn  of  1888  of  cholera.  He 
had  for  more  than  fifteen  years  sustained  the 
character  of  a worthy,  steadfast  Christian,  and 


14 


DEMON-POSSESSION 


at  the  time  of  his  death  was  an  elder  in  the 
Chu-mao  church.  The  teacher  of  the  school, 
Li  Ching-pu,  who  afterward  became  a Chris- 
tian, fully  corroborated  the  story. 


missionary,  so  far  as  I know,  has  ever  given 
native  converts  instructions  as  to  casting  out 
spirits;  and  few,  if  any,  have  dreamed  that  their 
converts  would  have  the  disposition,  the  ability, 
or  the  opportunity  to  do  so.  When  converts 
have  undertaken  to  do  it,  it  has  always  been  from 
an  unsuggested  spontaneous  impulse,  the  natural 
result  of  reading  the  Scriptures  and  applying  its 
teachings  to  their  actual  circumstances. 


When  the  boy  above  referred  to  was  Ititef- 
rogated  as  to  the  reason  for  his  crying  out,  he 
said  it  was  because  the  spirit  in  leaving  him  hurt 
him;  and  he  showed  the  place  on  his  side  where 
he  was  injured.  Those  present  at  the  time  still 
declare  that  they  saw  the  spot,  and  believed 
that  it  originated  as  represented.  This  event, 
though  somewhat  startling,  was  not  regarded  as 
furnishing  in  itself  any  conclusive  evidence  of 
spirit-possession,  and  but  little  importance  was 
attached  to  it.  We  supposed  the  boy  to  be  suffer- 
ing from  epileptic  fits,  or  something  of  that 
nature. 

During  the  few  years  immediately  following 
we  were  from  time  to  time  perplexed  by  similar 
occurrences,  noticeably  by  one  related  to  me  by 


may  be  well  to  state  that  no  Protestant 


FIRST  IMPRESSIONS  AND  EXPERIENCES 


15 


the  native  teacher  Li  Ching-pu  above  referred 
to,  and  confirmed  by  many  independent  wit- 
nesses. It  will  be  found  given  at  length  in 
Appendix  A.  This  and  other  cases  brought  the 
subject  of  demon-possessions  into  practical  re- 
lation with  our  work  as  missionaries.  The 
question  to  be  considered  was,  do  cases  of 
possession  actually  exist  in  China?  If  they  do 
not,  how  are  the  phenomena  to  be  accounted 
for,  and  by  what  means  shall  we  convince  the 
native  Christians  of  their  delusion?  What  at- 
titude shall  we  instruct  them  to  take  with  refer- 
ence to  the  whole  matter? 

I made  enquiries  of  the  more  intelligent  of 
our  converts  and  found  that  the  most  of  them 
believed  in  the  reality  of  these  manifestations, 
and  could  give  more  or  less  definite  information 
of  cases  in  their  families,  or  among  their  neigh- 
bors, of  which  they  had  been  eye-witnesses.  I 
determined  in  my  evangelistic  tours  in  the  in- 
terior to  investigate  the  matter  as  opportunities 
offered.  In  the  district  of  Ping-tu,  150  miles 
southwest  from  Chefoo,  the  Christians  pointed 
out  village  after  village  which  had  either  per- 
sons supposed  to  be  “possessed, ” or  exorcists. 
I had  thought  it  would  be  easy  to  obtain  the  in- 
formation I required.  But  unexpected  difficul- 
ties presented  themselves.  On  making  enquiries 
in  the  different  villages,  every  person  applied  to 
declined  giving  information,  and  most  of  them 


16 


DEMON-POSSESSION 


declared  their  absolute  ignorance  of  what  I was 
talking  about.  I soon  learned  the  reason  of 
this.  To  have  a case  of  spirit-possession  in  a 
family  is,  as  a rule,  regarded  as  not  only  a great 
misfortune,  but  also  a disgrace.  A man  would 
be  almost  as  unwilling  to  give  information  of 
this  kind  about  a neighbor,  especially  to  a 
foreigner,  as  to  accuse  him  of  theft  without  any 
personal  grudge  leading  him  to  do  so.  More- 
over, in  this  case  he  would  not  only  fear  the  re- 
sentment of  his  neighbors,  but  still  more  that  of 
the  avenging  demon.  So  I found  the  object  of 
my  pursuit  a very  ignis-fatuus>  ever  eluding  my 
grasp  as  I approached  it.  I again,  and  not  un- 
willingly, discontinued  the  investigation  of  the 
subject.  It  however  often  obtruded  itself  in 
the  course  of  ensuing  years;  and  in  such  a way 
as  to  make  the  reconsideration  of  it  imperative. 


CHAPTER  II 


EXPERIENCES  IN  CENTRAL  SHANTUNG 

In  the  spring  of  1877  I took  part  in  the  work 
of  famine-relief  in  Central  Shantung,  after  which 
my  mission-tours  were  extended  farther  west- 
ward, over  the  district  covered  by  this  famine. 

During  the  summer  of  1878  I received  a let- 
ter from  a native  assistant,  Mr.  Leng,  relating 
some  experiences  which  he  had  met  with  in  the 
mountainous  district  of  Ling-ku;  his  account  of 
which,  in  his  own  words,  is  as  follows: 

“While  visiting  the  enquirers  at  ‘Twin-Mount- 
ain Stream’  I was  told  of  a young  man,  of  the 
family  name  Kwo,  living  in  the  village  of  Hing- 
kia,  who  was  suffering  all  sorts  of  inflictions 
from  an  evil  spirit.  I desired  to  see  the  man, 
and  it  was  arranged  that  we  should  pay  him  a 
visit.  We  found  Mr.  Kwo  at  work  in  the  fields, 
where  I had  a conversation  with  him,  which 
was  as  follows:  ‘I  have  heard  that  you  are 

troubled  by  an  evil  spirit.’  He  replied:  ‘It  is 

true,  and  most  humiliating.  That  I,  a man  in 
the  full  vigor  of  health,  should  be  a slave  to  this 
demon,  is  the  trial  of  my  life;  but  there  is  no 

17 


2 


18 


DEMON-POSSESSION 


help  for  it.’  I said:  ‘I  assure  you  there  is 

help.’  ‘What  do  you  mean?’  he  asked.  I re- 
plied: ‘I  will  tell  you.  I am  associated  with  a 

foreign  teacher  of  Christianity,  who  often  visits 
the  region  east  of  you.  His  object  is  to  urge 
all  men  to  worship  the  one  true  God,  and  to  be- 
lieve in  Jesus  Christ,  the  only  heaven-appointed 
Saviour.  Jesus  Christ  is  all-merciful  and  all- 
powerful.  It  is  His  purpose  to  deliver  us  from 
the  dominion  of  evil  spirits;  and  they  flee  be- 
fore Him.’  ‘But,’  said  Kwo,  ‘I  have  tried  every 
thing,  and  in  vain.’  I said:  ‘You  have  not 

tried  believing  and  trusting  Jesus,  and  I assure 
you  that  if  you  will  do  this,  and  take  Jesus  to 
be  your  Saviour,  the  demon  will  leave  you.’ 
He  replied:  ‘If  what  you  say  is  true  then  I 

will  believe  in  Jesus.’  Seeing  that  he  was  sin- 
cere, I further  exhorted  and  encouraged  him. 
In  the  meantime  we  had  reached  his  house,  and 
he  pointed  out  to  me  the  shrine  where  he  wor- 
shiped the  demon.  I then  told  him  that  the 
first  thing  to  do  was  to  tear  away  this  shrine. 
To  this  he  readily  consented.  After  this  we  all 
knelt  down  praying  the  Saviour  to  protect  and 
save  him.  I then  gave  Mr.  Kwo  directions  how 
to  acquire  further  knowledge  of  Christianity; 
and  leaving  with  him  a few  Christian  books  I 
took  my  leave.  As  we  separated  he  thanked  us 
warmly  for  our  visit.” 

After  receiving  this  account  from  my  native 


FURTHER  EXPERIENCES  IN  SHANTUNG 


19 


helper,  I looked  forward  with  no  little  interest 
to  seeing  this  man. 

In  the  month  of  March,  1879,  on  my  way  to 
the  village  of  the  “Twin-Mountain  Stream,” 
Mr.  Kwo,  hearing  of  my  approach,  came  out 
some  distance  on  the  road  to  meet  me,  and  in- 
vited me  to  his  house.  Leaving  my  conveyance 
and  luggage  to  go  on  to  the  inn  by  the  main 
road,  I accompanied  him  across  the  hills  to  his 
mountain  home.  On  my  way  I learned  further 
particulars  of  his  previous  life.  He  had  never 
attended  school,  and  until  recently  had  been  un- 
able to  read.  Moreover,  (and  this  is  very  un- 
usual in  China,)  not  a person  in  his  village  could 
read.  He  was  a hardy  mountaineer,  thirty-eight 
years  of  age,  bright  and  entertaining,  with 
nothing  in  his  appearance  which  could  be  re- 
garded as  unhealthy,  or  abnormal.  It  was  late 
in  the  afternoon  when  I reached  his  home.  I 
was  at  once  introduced  into  the  reception- 
room,  which  was  the  place  where  the  evil  spirit 
had  formerly  been  worshiped. 

I had  scarcely  seated  myself  when  he  called 
his  little  daughter,  about  ten  years  of  age,  to 
recite  to  me  what  she  had  learned.  This  bright 
child,  who  had  never  seen  a foreigner,  stood  be- 
fore me  without  the  slightest  appearance  of  shy- 
ness, and  repeated  page  after  page  of  a catechism 
specially  prepared  for  Chinese  enquirers,  both 
question  and  answer,  as  fast  as  her  tongue 


20 


DEMON-POSSESSION 


could  go,  evidently  understanding  what  she  said, 
on,  on,  half  through  the  book,  including  the 
Ten  Commandments,  and  the  Lord’s  Prayer. 
Then  she  repeated  selected  passages  of  Scrip- 
ture, and  various  forms  of  prayer,  and  also  a 
number  of  hymns.  When  she  could  go  no 
farther  she  stopped  suddenly,  saying:  “That 

is  as  far  as  I have  got!”  When  she  had  finished 
her  recitation,  her  mother,  a pleasant  intelligent 
young  woman  with  a child  in  her  arms,  came 
in,  and  she  in  turn  went  over  the  same  lessons, 
and  with  the  same  correctness.  On  examining 
Mr.  Kwo  himself,  I found  that  he  had  got  on 
still  further  in  these  same  studies. 

This  was  only  six  months  after  Mr.  Kwo  had 
first  heard  of  the  religion  of  Jesus.  Remember- 
ing his  ignorance  of  the  written  language,  and 
also  that  no  one  in  his  village  could  read,  I en- 
quired how  it  was  possible  for  him  to  learn  all 
this.  The  reply  was:  “On  Sundays  I go  to 

worship  with  the  Christians  at  the  Shen-jen 
kwo  (Home  of  the  Genii)  or  at  the  ‘Twin- 
Mountain  Stream,’  and  sometimes  one  of  the 
Christians  comes  to  spend  a day  or  two  with 
me.  Whenever  I meet  those  who  can  teach 
me,  I learn  a little;  and  what  I learn  I teach 
my  wife  and  daughter.”  He  then  went  on  to 
say:  “I  told  my  wife  and  daughter  that  I in- 

tended to  ask  you  for  baptism  on  this  visit. 
They  said:  ‘But  you  must  not  leave  us  behind. 


FURTHER  EXPERIENCES  IN  SHANTUNG 


21 


We  too  wish  to  be  baptized.  ’ Now  we  are  all 
here  before  you,  and  we  request  baptism.” 
Having  said  this,  he  anxiously  waited  my  de- 
cision. The  answer  immediately  suggested  to 
my  mind  was:  “Can  any  man  forbid  water  that 

these  should  not  be  baptized?”*  And  with  no 
hesitation,  though  with  some  anxiety,  I baptized 
the  father,  mother,  little  girl,  and  infant.  The 
reception  to  the  church  of  this  family,  under 
these  novel  circumstances,  was  an  event  of 
great  interest  to  me.  As  the  sun  was  setting  I 
wended  my  way  across  the  hills  to  the  village  of 
the  “Twin-Mountain  Stream,”  Kwo  accompany- 
ing me  as  my  guide. 

After  the  services  of  the  next  day,  which  was 
Sunday,  I requested  Mr.  Kwo  to  accompany  me 
to  the  next  preaching  place;  and  then  drew 
from  him  a fuller  history  of  his  experiences  from 
the  time  when  he  first  came  under  the  control, 
as  he  supposed,  of  the  evil  spirit.  I afterward 
had  long  conversations  with  his  wife,  and  also 
conversed  on  the  same  subject  at  length  with 
his  father.  All  the  different  accounts  supple- 
ment and  confirm  his  own,  and  agree  in  every 
important  particular.  I give  these  statements 
as  I received  them.  I offer  no  opinion  of  my 
own  respecting  the  phenomena  presented.  Of 
course  Mr.  Kwo’s  statements  respecting  what 
he  said  and  did  when  he  was  in  a state  of  uncon- 
sciousness depend  on  the  testimony  of  those 

* Act*  x;  47. 


22 


DEMON-POSSESSION 


about  him.  The  story,  in  his  own  words,  is  as 
follows: 

“Near  the  close  of  year  before  last  (1877)  I 
bought  a number  of  pictures,  including  one  of 
Wang  Mu-niang,  the  wife  of  Yu-hwang,  (the 
chief  divinity  of  China).  For  the  goddess  Wang 
Mu-niang  I selected  the  most  honorable  position 
in  the  house;  the  others  I pasted  on  the  walls 
here  and  there,  as  ornaments.  On  the  second 
day  of  the  first  month  I proposed  worshiping 
the  goddess;  but  my  wife  objected.  The  next 
night  a spirit  came,  apparently  in  a dream,  and 
said  to  me:  ‘I  am  Wang  Mu-niang,  of  Yuin- 

men  san,  (the  name  of  a neighboring  mountain). 
I have  taken  up  my  abode  in  your  house.’  It 
said  this  repeatedly.  I had  awakened  and  was 
conscious  of  the  presence  of  the  spirit.  I knew 
it  was  a shie-kwei , (evil  spirit),  and  as  such  I re- 
sisted it,  and  cursed  it,  saying:  ‘I  will  have 

nothing  to  do  with  you.  ’ This  my  wife  heard, 
and  begged  to  know  what  it  meant,  and  I told 
her.  After  this  all  was  quiet,  and  I was  not 
disturbed  for  some  days.  About  a week  after- 
ward a feeling  of  uneasiness  and  restlessness 
came  over  me,  which  I could  not  control.  At 
night  I went  to  bed  as  usual,  but  grew  more 
and  more  restless.  At  last,  seized  by  an  irresist- 
ible impulse,  I arose  from  my  bed  and  went 
straight  to  a gambler’s  den  in  Kao-kia,  where  I 
lost  at  once  16,000  cash,  (sixteen  dollars,  a 


FURTHER  EXPERIENCES  IN  SHANTUNG 


23 


large  sum  for  a peasant  Chinaman).  I started 
for  home,  and  lost  my  way.  But  when  it  grew 
light  I got  back  to  my  house.  At  that  time  I was 
conscious  of  what  I was  doing  and  saying,  but 
I did  things  mechanically,  and  soon  forgot  what 
I had  said.  I did  not  care  to  eat,  and  only  did 
so  when  urged  to.  After  some  days  a gambler 
from  Kao-kia  came  and  asked  me  to  go  with 
him,  which  I did;  and  this  time  I lost  25,000 
cash.  On  the  fifteenth  and  sixteenth  of  the 
first  month,  I went  to  Pe-ta  where  there  was  a 
theatre.  The  same  night  I again  lost  13,000 
cash  in  gambling.  The  next  morning  I returned 
home,  and  just  as  I was  entering  my  village  I 
fell  down  frothing  at  the  mouth  and  uncon- 
scious; and  was  carried  to  my  house.  Medicine 
was  given  me  which  partially  restored  me  to 
consciousness.  The  next  day  I dressed  myself 
and  attempted  to  run  away  from  home,  but  I 
soon  found  myself  staggering;  everything  grew 
dark,  and  I rushed  back  to  my  room.  I soon 
became  violent,  attacking  all  who  ventured  near 
me.  My  father  hearing  the  state  of  things  came 
from  his  home  to  see  me.  As  he  entered  I 
seized  a fowling-piece,  which  I had  secreted  un- 
der my  bed,  and  fired  it  at  him.  Fortunately 
the  charge  went  over  his  head  into  the  ceiling. 
With  the  help  of  the  neighbors  my  father  bound 
me  with  chains,  and  took  me  to  his  home  in 
Chang-yiu.  A doctor  was  called  who,  after 


24 


DEMON-POSSESSION 


givingme  large  doses  of  medicine  without  effect, 
left,  refusing  to  have  anything  more  to  do  with 
me.  For  five  or  six  days  I raved  wildly,  and 
my  friends  were  in  great  distress.  They  pro- 
posed giving  me  more  medicine,  but  the  demon, 
speaking  through  me,  replied:  ‘Any  amount 

of  medicine  will  be  of  no  use.  ’ My  mother  then 
asked:  ‘If  medicine  is  of  no  use,  what  shall  we 

do?’  The  demon  replied:  ‘Burn  incense  to 

me,  and  submit  yourself  to  me,  and  all  will  be 
well.  ’ My  parents  promised  to  do  this,  and 
knelt  down  and  worshiped  the  demon,  begging 
it  to  torment  me  no  longer.  Thus  the  matter 
was  arranged,  I all  the  time  remaining  in  a state 
of  unconsciousness.  About  midnight  I attempted 
to  leave  the  house.  The  attendants  followed 
me,  brought  me  back,  and  bound  me  again. 
Then  my  parents  a second  time  worshiped  the 
demon,  begging  it  to  relieve  me  from  my  suffer- 
ings, and  renewing  their  promise  that  I myself 
should  hereafter  worship  and  serve  it.  I then 
recovered  consciousness,  and  my  mother  told  me 
all  that  had  happened,  and  of  the  promise  they 
had  made  for  me.  On  my  refusing  .consent  to 
this,  I again  lost  all  consciousness.  My  mother 
besought  the  favor  of  the  demon,  renewing  her 
promise  to  insist  upon  my  obedience,  and  I 
again  recovered  consciousness.  In  their  great 
distress  my  father  and  mother  implored  me  to 
fulfill  their  promise,  and  worship  the  evil  spirit; 


FURTHER  EXPERIENCES  IN  SHANTUNG 


25 


and  at  last  I reluctantly  consented.  The  demon 
had  directed  that  we  should  call  a certain  woman 
in  Kao-chao  who  was  a spirit-medium,  to  give  us 
directions  in  putting  in  order  our  place  for  wor- 
ship. So  all  was  arranged,  and  on  the  first  and 
fifteenth  of  each  month  we  burnt  incense,  offered 
food,  and  made  the  required  prostrations  be- 
fore the  shrine  on  which  the  picture  of  the  god- 
dess was  placed.  The  spirit  came  at  intervals, 
sometimes  every  few  days,  and  sometimes  after 
a period  of  a month  or  more.  At  these  times 
I felt  a fluttering  of  the  heart,  and  a sense  of 
fear  and  inability  to  control  myself,  and  was 
obliged  to  sit  or  lie  down.  I would  tell  my  wife 
when  these  symptoms  came  on,  and  she  would 
run  for  a neighboring  woman  less  timid  than 
herself,  and  they  two  burned  incense  to  the 
demon  in  my  stead,  and  received  its  directions, 
which  they  afterward  communicated  to  me,  for 
though  spoken  by  my  lips  I had  been  entirely 
unconscious  of  them.  The  demon  often  bade 
us  not  to  be  afraid  of  it,  saying  it  would  not 
injure  us,  but  that,  on  the  contrary,  it  would 
help  us  in  various  ways;  that  it  would  instruct 
me  in  the  healing  art,  so  tnat  people  would 
flock  to  me  to  be  cured  of  their  diseases.  This 
proved  to  be  true;  and  soon  from  my  own  vil- 
lage the  people  came  bringing  their  children  to 
be  healed  by  the  aid  of  the  demon.  Sometimes 
it  would  cure  the  sick  instantaneously,  and  with- 


26 


DEMON-POSSESSION 


out  the  use  of  medicine.  Sometimes  it  would 
not  respond  when  first  summoned,  and  when  it 
did  appear  would  say  it  had  been  absent  in  such 
and  such  places;  but  it  never  said  on  what 
business.  Many  diseases  were  not  under  its 
control,  and  it  seemed  as  if  it  could  perfectly 
cure  only  such  as  were  inflicted  by  spirits.  My 
own  child  had  long  been  ill,  and  I invoked  the 
demon,  but  it  did  not  come.  The  child  died. 

“The  demon  said  he  had  many  inferior 
spirits  subject  to  him.  He  also  frequently  in- 
dicated his  plan  for  my  future  life  and  employ- 
ment. It  was  that  through  his  assistance  I 
should  grow  more  and  more  skilled  in  healing 
diseases.  The  people  would  soon  be  willing  to 
make  a return  for  my  services.  In  time  of 
harvest  I should  go  about  from  family  to  family 
getting  contributions  of  grain,  and  these  contri- 
butions as  they  accumulated  should  be  applied 
to  the  support  of  the  neighboring  temple.” 

I would  remark  that  Mr.  Kwo’s  own  account 
of  Leng’s  visit  exactly  corresponded  with  that 
given  above.  Mr.  Kwo,  however,  added  the 
following.  Said  he:  “The  death  of  our  child 

occurred  a few  days  after  we  had  torn  down  the 
spirit’s  shrine.  My  wife  was  much  distressed, 
believing  it  was  in  consequence  of  my  having 
offended  the  demon.  She  urged  me  to  restore 
the  shrine  and  resume  the  worship.  I told  her 
that  whatever  might  happen  I would  not  break 


FURTHER  EXPERIENCES  IN  SHANTUNG 


27 


my  vow  to  worship  and  trust  in  Jesus.  A few 
days  after  that  the  demon  returned  and,  speaking 
through  me,  of  course,  a conversation  ensued  be- 
tween it  and  my  wife,  which  was  as  follows: 
‘We  understood  that  you  were  not  to  return. 
How  is  it  that  you  have  come  back  again?’  The 
demon  replied:  ‘I  have  returned  but  for  one 

visit.  If  your  husband  is  determined  to  be  a 
Christian  this  is  no  place  for  me.  But  I wish 
to  tell  you  I had  nothing  to  do  with  the  death 
of  your  child.’  ‘What  do  you  know  of  Jesus 
Christ’?  they  asked.  The  answer  was:  ‘Jesus 

Christ  is  the  great  Lord  over  all;  and  now  I am 
going  away  and  you  will  not  see  me  again.  ’ This, 
said  Mr.  Kwo,  was  actually  the  last  visit;  and 
we  have  not  been  troubled  since.” 

The  above  is  a full  account  of  Mr.  Kwo’s  case 
up  to  the  spring  of  1879.  In  October  of  that 
year  I visited  him  again.  Arriving  at  his  house 
after  a long  and  tiresome  journey  I requested 
him  after  our  evening  meal  to  conduct  the  usual 
family  worship.*  He  opened  the  Bible  and  read 
with  fluency  and  accuracy  the  fourteenth  chapter 
of  St.  John’s  Gospel;  and  then  followed  a 
prayer,  the  simplicity,  appropriateness,  and  earn- 
estness of  which  surprised  me  greatly.  On  the 
next  day,  which  was  Sunday,  I baptized  nine 
adults  in  his  house.  They  were  from  neighbor- 
ing villages  and  had  received  their  instruction  in 
Christianity  chiefly  from  him.  His  home  had 


28 


DEMON-POSSESSION 


already  become  an  independent  centre  of  relig- 
ious interest. 

I have  given  this  case  particularly,  because  I 
am  familiarly  acquainted  with  the  persons  con- 
cerned in  it;  and  to  show  its  intimate  connection 
with  the  progress  of  Christianity  in  that  neigh- 
borhood. 

It  is  now  (1892)  fourteen  years  since  Mr.  Kwo 
was  baptized.  Persecutions  have  tried  the 
faith  of  the  whole  company  of  Christians  in 
that  neighborhood.  Mr.  Kwo’s  father,  after 
suffering  severe  losses  in  business,  took  to  strong 
drink,  and  died,  leaving  his  family  in  consider- 
ably reduced  circumstances.  Under  the  com- 
bined influence  of  old  habits,  evil  and  idolatrous 
associations,  persecutions,  and  poverty,  many 
of  the  Christians  in  that  vicinity  grew  cold,  and 
gave  up  the  outward  observance  of  Christian 
duties;  though  most  of  them  still  profess  to  be 
believers  in  Christianity.  Mr.  Kwo  continued 
to  be  one  of  the  most  reliable  and  useful  men 
in  that  region.  He  also  grew  more  familiar  with 
the  Bible  and  Christian  truth.  He  has  his  faults, 
as  others  have,  but  he  is  a decided  and  out- 
spoken Christian,  and  his  is  a happy  Christian 
home.  Neither  he  nor  his  neighbors  think  of 
doubting  that  he  was  rescued  from  the  dominion 
of  an  evil  spirit  through  faith  and  trust  in 
Christ. 

During  the  last  two  years,  interest  in  Chris- 


FURTHER  EXPERIENCES  IN  SHANTUNG 


tianity  has  greatly  revived  in  Mr.  Kwo’s  neigh- 
borhood, and  there  have  been  large  accessions 
to  the  church,  not  a few  of  whom  received  their 
first  religious  impressions  in  the  church  in  Mr. 
Kwo’s  house. 

In  1889,  Mr.  Kwo,  in  company  with  many 
otheremigrants  from  Central  Shantung,  removed 
with  his  family  to  the  province  of  Shen-Si  to 
take  up  cheap  lands  left  vacant  by  the  ravages 
of  the  famine  of  1877.  His  leaving  was  a matter 

of  much  regret  on  the  part  of  his  foreign  teachers, 
and  the  native  Christians  associated  with  him. 
For  many  months  we  could  obtain  no  infor- 
mation concerning  him,  and  fears  were  enter- 
tained that  he  had  perished  by  the  way  as  many 
of  the  emigrants  did.  We  received  letters  from 
him  in  1890  stating  that  he  had  found  a new 
home,  that  he  wanted  for  nothing;  and  that  he 
had  commenced  a new  work  for  Christ,  and 
had  a little  company  of  neighbors,  and  newly 
formed  acquaintances,  worshiping  with  him  in 
his  house  every  Sunday. 


CHAPTER  III 


EXPERIENCES  IN  SHANTUNG:  CONTINUED 

Early  in  the  summer  of  1879  I heard  from 
the  native  assistant,  Leng,  of  a case  of  supposed 
“possession,”  in  which  he  had  failed  to  afford 
relief.  This  failure  he  attributed  to  want  of 
faith.  At  my  request  he  gave  me  an  account  of 
the  case,  which,  in  his  own  words,  is  as  fol- 
lows: 

“This  spring  when  I was  at  Tse-kia  chwang, 
in  the  district  of  Shiu-kwang,  I was  giving  the 
Christians  there  an  account  of  the  case  of  Mr. 
Kwo  at  Hing-kia,  when  an  enquirer  present  said: 
‘We  have  a similar  case  here.  ’ It  was  that  of  a 
woman,  also  named  Kwo.  She  was  thirty-two 
years  of  age,  and  had  suffered  from  this  infliction 
eight  years.  It  happened  that  at  the  time  of 
my  visit  the  woman  was  suffering  more  than 
usual.  Her  husband,  in  the  hope  that  the  de- 
mon would  not  disturb  his  wife  in  the  house  of 
a Christian,  had  brought  her  to  the  home  of  his 
brother-in-law,  Mr.  Sen,  who  had  lately  pro- 
fessed Christianity.  On  my  arrival  they  said 
to  me:  ‘She  is  here,  on  the  opposite  side  of 


EXPERIENCES  IN  SHANTUNG:  CONTINUED  3 1 


the  court,’  and  they  begged  me  to  cast  out  the 
spirit;  as  they  had  tried  every  method  they  knew 
of  without  effect.  Then  without  waiting  for 
my  assent,  they  brought  the  woman  into  the 
room  where  I was.  I said:  ‘I  have  no  power  to 

do  anything  of  myself.  We  must  ask  God  to  help 
us.’  While  we  knelt  in  prayer  the  woman  was 
lying  on  the  *k' ang}  apparently  unconscious. 
When  the  prayer  was  finished  she  was  sitting  up, 
her  eyes  closed,  with  a fluttering  motion  of  the 
eyelids,  her  countenance  like  one  weeping,  and 
the  fingers  of  both  hands  tightly  clenched.  She 
would  allow  no  one  to  straighten  her  closed 
fingers.  I then,  hardly  expecting  an  answer, 
as  the  woman  had  hitherto  been  speechless, 
said  to  the  demon:  ‘Have  you  no  fear  of  God? 

Why  do  you  come  here  to  afflict  this  woman?’ 
To  this  I received  instantly  the  following  reply: 

‘Tien-fu  Yia-su  puh  kwan  an, 

Wo  tsai  che-li  tsih  pa  nian, 

Ni  iao  nien  wo,  nan  shang  nan, 

Pi  iao  keh  wo  pa-shin  ngan.’ 

[Translation] : 

‘God  and  Christ  will  not  interfere.  I have 
been  here  seven  or  eight  years;  and  I claim 
this  as  my  resting-place.  You  cannot  get  rid 
of  me.’ 

She  continued  for  some  time  uttering  a suc- 
cession of  rhymes  similar  to  the  above,  without 

* The  earthen  bed  of  North  China. 


32 


DEMON-POSSESSION 


the  slightest  pause;  the  purport  of  them  all  be- 
ing: ‘I  want  a resting-place,  and  I’ll  not  leave 

this  one.  ’ The  utterances  were  so  rapid  that 
the  verse  given  above  was  the  only  one  I could 
remember  perfectly.  I can  recall  another  line: 
‘You  are  men,  but  I am  shien , ’ (i.  e.  one  of  the 
genii).  After  repeating  these  verses,  evidently 
extemporized  for  the  occasion,  a person  present 
dragged  her  back  to  her  apartments — the  demon 
not  having  been  exorcised. 

Mr.  Leng  revisited  this  region  in  the  month  of 
August.  His  further,  and  more  satisfactory  ex- 
periences in  connection  with  this  case,  I also 
give  in  his  own  words: 

“I  was  attending  service  one  Sunday  at  a vil- 
lage called  Wu-kia-miao-ts,  two  miles  from  Tse- 
kia  chwang,  and  Mr.  Sen  from  the  latter  village 
was  present.  Noticing  in  Mr.  Sen’s  hand  a 
paper  parcel  I enquired  what  it  contained,  and 
was  told  that  it  contained  cinnabar.  This  is  a 
medicine  which  is  much  used  for  the  purpose 
of  expelling  evil  spirits.  Mr.  Sen  said  he  had 
procured  it  to  administer  to  the  possessed 
woman,  Mrs.  Kwo,  who  was  suffering  from  her 
malady  very  severely.  I then  spoke  to  the 
Christians  present  as  follows:  ‘We  are  wor- 

shipers of  the  true  God.  We  ought  not  to  use 
the  world’s  methods  for  exorcising  demons,  but 
rather  appeal  to  God  only.  The  reason  why 
we  did  not  succeed  before  was  our  want  of 


EXPERIENCES  IN  SHANTUNG:  CONTINUED  33 


faith.  This  is  our  sin.’  I went  on  to  tell  them 
how  willing  God  is  to  answer  prayer,  referring 
to  my  own  experience  in  the  famine  region, 
when,  reduced  almost  to  starvation,  I prayed  to 
God  for  help,  and  was  heard  and  rescued.  I 
asked  those  present  if  they  would  join  me  in 
prayer  for  Mrs.  Kwo,  and  they  all  did  so.  After 
this  I set  out  for  Tse-kia  chwang  in  company 
with  two  other  Christians. 

“While  this  was  transpiring  at  Wu-kia-miao- 
ts  the  Christians  at  Tse-kia  chwang  were  at- 
tempting to  hold  their  customary  Sunday  serv- 
ice; but  Mrs.  Kwo  (or  the  demon  possessing 
her)  was  determined  to  prevent  it.  She  raved 
wildly,  and  springing  upon  the  table  threw 
the  Bibles  and  hymn-books  on  the  floor. 
The  wife  of  a younger  Mr.  Sen,  who  was  a 
Christian,  then  became  similarly  affected;  and 
the  two  women  were  raving  together.  They 
were  heard  saying  to  each  other:  ‘Those  three 

men  are  coming  here,  and  have  got  as  far  as  the 
stream.  ’ Some  one  asked : ‘Who  are  coming ? ’ 

The  woman  replied  with  great  emphasis:  ‘One 

of  them  is  that  man  Leng.  ’ As  I was  not  ex- 
pected to  visit  that  place  until  a few  days  later, 
a daughter  of  the  family  said:  ‘He  will  not  be 

here  to-day.’  To  which  the  demon  replied: 
‘If  he  does  not  come  here  to-day,  then  I am  no 
shien.  They  are  now  crossing  the  stream,  and 
will  reach  here  when  the  sun  is  about  so  high,’ 

9 Demon 


B4 


DEMON-POSSESSION 


and  she  pointed  to  the  west.  No  one  could 
have  known,  in  the  ordinary  way,  that  we  were 
coming,  as  our  visit  was  not  thought  of  until 
just  before  starting.  Moreover  the  two  men 
who  went  with  me  were  from  different  villages, 
at  a considerable  distance  in  opposite  directions, 
and  had  had  no  previous  intention  of  accom- 
panying me.  When  we  arrived  at  the  village  a 
large  company  were  assembled  at  Mr.  Sen’s 
house,  attracted  by  the  disturbance,  and  curi- 
ous to  see  the  result  of  it.  After  a time  I went 
into  the  north  building  where  the  two  raving 
women  were  sitting  together  on  the  k'ang.  I 
addressed  the  demon  possessing  them  as  fol- 
lows: ‘Do  you  not  know  that  the  members  of 

this  family  are  believers  in  the  true  God,  and 
that  this  is  a place  used  for  his  worship?  You 
are  not  only  disturbing  the  peace  of  this  house, 
but  you  are  fighting  against  God.  If  you  do  not 
leave,  we  will  immediately  call  upon  God  to 
drive  you  out.  ’ The  younger  of  the  two  women 
then  said  to  the  other:  ‘Let  us  go — let  us  go!’ 

The  other  drew  back  on  the  k' an g angrily  say- 
ing: ‘I’ll  not  go!  I’ll  stay  and  be  the  death  of 

this  woman!’  I then  said  with  great  vehe- 
mence: ‘You  evil,  malignant  spirit!  You  have 

not  the  power  of  life  and  death;  and  you  can- 
not intimidate  us  by  your  vain  threats.  We  will 
now  call  upon  God  to  drive  you  out.  ’ So  the 
Christians  all  knelt  to  pray.  The  bystanders 


EXPERIENCES  IN  SHANTUNG:  CONTINUED  35 


say  that  during  the  prayer  the  two  possessed 
persons,  awakening  as  if  from  sleep,  looked 
about,  and  seeing  us  kneeling,  quietly  got  down 
from  the  k'ang  and  knelt  beside  us.  When  we 
rose  from  prayer  we  saw  the  women  still  kneel- 
ing; and  soon  after  Mrs.  Kwo  arose  and  came 
forward  greeting  us  naturally  and  politely,  evi- 
dently quite  restored.”  Here  ends  Mr.  Leng’s 
narrative. 

I myself  visited  the  place  in  the  month  of  Oc- 
tober in  company  with  Rev.  J.  A.  Leyenberger, 
at  which  time  Mrs.  Kwo  asked  for  baptism.  As 
she  gave  evidence  of  sincerity  and  faith  in 
Christ,  she  was  baptized,  together  with  thirteen 
others.  As  far  as  I know  she  has  had  no  return 
of  her  malady. 

The  statements  of  Mr.  Leng,  as  given  above, 
were  confirmed  by  minute  examinations  of  all 
the  parties  concerned,  and  their  testimony  was 
clear  and  consistent.  No  one  in  the  village  or 
neighborhood  doubts  the  truth  of  the  story;  nor 
do  they  regard  it  as  anything  specially  strange 
or  remarkable. 

Mrs.  Kwo  is  highly  esteemed  in  her  neighbor- 
hood, and  has,  since  her  baptism,  been  regarded 
by  all  who  know  her  as  an  intelligent  and  con- 
sistent Christian.  She  is  a woman  of  pleasing 
manners,  and  a retiring  disposition,  apparently 
in  good  health,  and  there  is  nothing  unnatural 
or  peculiar  in  her  appearance.  For  nearly  two 


36 


DEMON-POSSESSION 


years  after  her  baptism,  threatened  returns  of 
her  old  malady  gave  her  and  her  friends  no  little 
anxiety.  She  says  that  she  was  frequently  con- 
scious of  the  presence  of  the  evil  spirit  seeking 
to  gain  his  former  control  over  her,  and  was 
almost  powerless  to  resist  the  unseen  influence 
which  she  felt  threatening  her.  At  such  times 
she  at  once  fell  on  her  knees  and  appealed  to 
Christ  for  help,  which  she  never  failed  to  re- 
ceive. She  says  that  these  returns  of  the  demon 
became  less  and  less  frequent  and  persistent, 
and  after  a time  ceased  altogether.  Mrs.  Kwo 
has  never  in  her  normal  condition  shown  any 
aptitude  for  improvising  verses,  and  I presume 
could  not  now  compose  a single  stanza. 

The  morning  following  the  baptism  of  Mrs. 
Kwo,  one  of  the  Christians  in  the  village  in- 
formed my  traveling  companion,  Mr.  Leyen- 
berger,  and  myself,  that  a woman  living  in  a 
neighboring  house,  who  was  a spirit-medium, 
was  then  under  the  influence  of  a demon,  and 
was  improvising  verses  referring  to  us.  We 
enquired  the  character  and  history  of  the  woman, 
and  received  the  following  reply:  “She  was  in 

your  audience  yesterday  morning.  She  has 
frequently  come  to  our  services,  and  was  for  a 
time  much  interested  in  hearing  about  Chris- 
tianity. But  she  said  that  she  always  felt  dis- 
tressed after  being  at  our  meetings,  and  on  that 
account  she  had  ceased  attending  them.  There 


EXPERIENCES  IN  SHANTUNG:  CONTINUED  37 


had  been  a struggle  in  her  mind  between  a desire 
to  be  a Christian,  and  the  influence  of  the  de- 
mon which  controlled  her;  between  a sense  of 
right  and  duty,  and  her  unwillingness  to  give  up 
the  gains  of  her  business  as  a spirit-medium. 
She  spends  her  time  going  about  among  the  vil- 
lages in  the  neighborhood  telling  fortunes,  and 
healing  diseases,  and  in  this  way  makes  a good 
deal  of  money  for  the  support  of  herself  and 
family.” 

We  were  desirous  of  seeing  this  woman, 
especially  as  her  case  resembled  Mrs.  Kwo’s  in 
the  particular  of  extemporising  verses.  After 
some  hesitation  and  delay  we  were  allowed  to 
enter.  As  we  approached  we  heard  the  meas- 
ured cadences  of  the  woman’s  monotonous 
chant,  which,  we  were  told,  had  already  contin- 
ued for  more  than  an  hour.  Entering  the  house 
we  saw  her  lying  on  the  k' ang.  Her  appear- 
ance was  that  of  a corpse;  the  face  expression- 
less, and  no  part  of  the  body  stirred  except  the 
lips  and  tongue;  which  were  giving  forth  utter- 
ances with  the  rapidity  and  uniformity  of  clock- 
work. Everything  she  said  was  in  measured 
verse,  and  was  chanted  to  an  unvarying  tune. 
The  first  half  of  each  verse  seemed  like  the 
meaningless  chants  heard  in  Buddhist  temples; 
but  the  latter  half  was  evidently  impromptu,  and 
referred  to  us,  and  the  Christian  religion,  and 
our  work  as  missionaries.  Her  voice  never 


38 


DEMON-POSSESSION 


faltered,  and  she  never  hesitated  an  instant  for  a 
word.  The  rapid,  prefectly  uniform,  and  long 
continued  utterances,  seemed  to  us  such  as  could 
not  possibly  be  counterfeited,  or  premeditated. 
Her  daughter-in-law,  at  our  suggestion,  tried  to 
arouse  her,  calling  her  loudly  by  name.  But  it 
seemed  like  talking  to  the  dead.  Her  respi- 
ration was  natural,  and  her  pulse  full  and  regu- 
lar, the  skin  neither  dry  nor  moist;  and  there 
was  not  the  slightest  evidence  of  fever  or  excite- 
ment. Her  arm  when  lifted  fell  down  again 
entirely  limp.  After  watching  her  for  some 
minutes  we  went  to  attend  morning  prayers  with 
the  Christians.  On  our  return  she  presented 
exactly  the  same  appearance,  but  her  utterances 
had  ceased,  and  she  was  speechless,  motionless, 
and  apparently  unconscious.  Her  daughter-in- 
law  told  us  that  it  was  useless  trying  to  awaken 
her;  but  that  sooner  or  later  she  would  come 
back  to  consciousness  herself.  We  were  told  that 
later  in  the  day  she  roused  and  went  about  her 
work.  Not  many  months  after  this  she  died. 

On  the  eleventh  of  October,  1879,  at  Shin- 
tsai,  in  the  district  of  Ling-ku,  I was  conversing 
with  a simple-minded  countryman  who  was  an 
applicant  for  baptism,  when  the  subject  of  de- 
moniacal possessions  was  brought  up  very  in- 
cidentally  and  unexpectedly.  I asked  the  en- 
quirer: “Have  you  met  any  opposition  in  your 

family  in  consequence  of  your  desire  to  be  a 


EXPERIENCES  IN  SHANTUNG:  CONTINUED  39 


Christian ?”  He  replied:  “I  have  from  one 

source;  my  sister-in-law  has  for  many  years 
been  possessed  by  a demon,  and  the  demon  ob- 
jects to  my  being  a Christian,  and  so  my  sister- 
in-law  is  afraid,  and  advises  me  against  it.” 
“What  does  the  demon  say?”  I asked.  He  re- 
plied: “It  said:  ‘If  you  believe  in,  and  worship 

Jesus,  this  is  no  place  for  me.  I must  leave.’ 
I said  to  it:  ‘I  was  not  aware  that  I was  inter- 

fering with  you,  or  your  interests.  I believe 
Christianity  to  be  the  true  doctrine;  and  I trust 
in  Christ  for  salvation  and  eternal  life;  and  I do 
not  want  to  give  up  Christianity.’  The  demon 
replied:  ‘It  may  be  very  good  for  you;  but  it  is 
very  bad  for  us!” 

Then  I went  on  to  question  the  man;  “How 
do  you  know  that  it  was  a demon  V1  “Why,” 
he  replied,  “it  spoke!”  “Was  it  not  your  sister- 
in-law  who  spoke  ?”  “No,  my  sister-in-law  knew 
nothing  about  it;  she  was  unconscious.  She 
was  frightened  when  she  heard  of  it.”  “Had  not 
the  demon  been  in  the  habit  of  speaking?”  I 
asked.  He  replied:  “Only  once — years  ago. 

Then  it  told  her  that  when  she  arrived  at  the 
age  of  thirty-six,  it  wanted  her  to  heal  diseases.” 
I asked  again:  “If  she  did  not  speak  when  the 

demon  came  to  her,  what  did  she  do?”  He 
answered:  “She  only  breathed  hard,  and  was 

unconscious.” 

The  narrator  of  this  incident  was  a few  months 


40 


DEMON-POSSESSION 


later  baptized.  Some  years  after  the  sister-in- 
law  and  her  husband  were  also  admitted  to 
church-membership.  There  has  been  no  return 
of  the  malady — whatever  it  was.  Though  ex- 
tremely poor,  they  are  intelligent  and  sincere 
Christians. 


CHAPTER  IV 


CIRCULAR  LETTER  AND  RESPONSES 

The  experiences  detailed  in  the  preceding 
chapters  made  more  imperative  the  duty  of 
forming  an  intelligent  opinion  respecting  these 
manifestations,  in  order  to  determine  what 
position  should  be  taken  with  reference  to  them 
in  my  intercourse  with  native  Christians  and 
helpers.  With  the  view  of  gaining  information 
and  assistance  from  missionaries  in  other  parts 
of  China,  the  following  Circular  was  issued,  and 
sent  to  the  various  Protestant  missions.  A cor- 
responding Circular  in  Chinese  was  sent  to  the 
native  Christians. 

To  Protestant  Missionaries  engaged  in  the 
work  of  Christ,  Greeting:  Dear  Brethren: 

The  subject  of  demon-possession  has  for  some 
years  past  been  constantly  forced  upon  my 
attention  in  connection  with  missionary  work, 
and  the  founding  of  Christian  churches.  I am 
desirous  of  learning  from  missionaries  in  other 
fields  how  far  their  experience  corresponds  with 
my  own  in  this  part  of  China;  what  the  real 
nature  of  these  manifestations  is;  and  what  les- 

41 


42 


DEMON-POSSESSION 


sons  we  are  to  learn  from  them.  I should  be 
much  obliged  for  answers  to  the  following  ques- 
tions, or  for  general  information,  either  in  English 
or  Chinese,  bearing  on  this  subject.  Will  you 
kindly  forward  the  enclosed  Chinese  circulars 
to  any  intelligent  and  reliable  native  Christians, 
who,  you  think,  would  be  able  and  disposed  to 
assist  in  this  matter. 

I.  Are  cases  of  supposed  demoniacal  posses- 
sion common  in  your  locality  or  not? 

II.  Are  the  subjects  of  them  persons  consti- 
tutionally weak  and  unhealthy,  or  those  in 
whom  the  functions  of  body  and  mind  are  in 
other  respects  normal  ? 

III.  Do  you  know  cases  in  which  these 
manifestations  are  certainly  involuntary,  or 
where  the  subject  is  averse  to  them,  and  strives 
to  be  free  from  them  ? 

IV.  Please  state  minutely  the  symptoms  of 
these  cases. 

V.  Are  these  manifestations  uniform,  or  do 
they  vary?  And  if  they  vary,  how  may  they 
be  distinguished  and  classified? 

VI.  To  what  agent  or  agents  are  they 
ascribed  ? 

VII.  In  supposed  cases  of  demon-possession 
in  which  the  subject  gives  forth  utterances  ap- 
parently proceeding  from  a different  personality, 
is  there  any  conclusive  proof  that  this  is  really 
the  case?  Does  the  subject  retain  a recollec- 


CIRCULAR  LETTER  AND  RESPONSES 


43 


tion,  after  passing  from  one  of  these  abnormal 
states,  of  what  he  has  said  or  done  while  in  it? 

VIII.  What  are  the  methods  by  which 
heathen  Chinese  exorcise  demons;  and  how  far 
are  they  effectual? 

IX.  In  what  way  do  Christians  cast  out 
spirits;  and  how  far  are  they  successful? 

X.  Is  this  undertaken  by  Christians  gener- 
ally, or  only  by  certain  individuals,  who  seem 
specially  disposed  and  enabled  to  do  it?  If  this 
is  done  by  a particular  sort  of  Christians,  how 
do  they  differ  from  others? 

XI.  Do  you  know  cases  in  which  excluded 
church-members,  or  those  who  have  afterwards 
been  excluded,  have  cast  out  evil  spirits?  * 

XII.  Where  cases  of  supposed  demon-pos- 
session have  occurred,  has  their  influence  on  the 
church  appeared  to  be  injurious  or  the  contrary? 

XIII.  Do  you  know  of  exemplary  Christians 
who  have  been  the  subject  of  supposed  demon- 
possession ? 

Will  you  be  so  good  as  to  give  in  detail  the 
history  of  any  supposed  case  or  cases  of  demon- 
possession, bringing  out  the  answers  to  the  above 
questions,  or  presenting  other  phases  of  the  sub- 
ject not  suggested  by  them ; giving  names  of  per- 
sons, and  places,  and  dates? 

I especially  desire  distinct  and  authentic 
statements  from  eye  and  ear  witnesses. 

Hoping  that  you  will  favor  me  with  the  re- 

* This  question  refers  to  the  statements  in  Matt,  vii;  22,  23. 


44 


DEMON-POSSESSION 


suits  of  your  observations  and  experience  in 
this  matter, 

I remain  yours  in  the  fellowship  of  the  Gos- 
pel, 

John  L.  Nevius. 

Chefoo,  September  1879. 

In  answer  to  this  circular  communications 
were  received  from  all  parts  of  China;  of  which 
a selection  giving  a good  representation  of  the 
whole,  will  be  found  in  this  and  the  following 
chapters.  The  number  connected  with  a para- 
graph designates  it  as  an  answer  to  the  question 
of  the  same  number  in  the  above  circular. 

Rev.  J.  L.  Nevius,  D.D. 

Dear  Bro:  — 

In  accordance  with  your  recent  circular  I send 
you  enclosed  a paper  prepared  by  my  native 
teacher,  on  the  subject  of  demon-possession; 
which  I hope  will  give  you  the  desired  infor- 
mation with  regard  to  that  matter  here.  It  (i. 
e.  supposed  demon-possession)  is  very  common 
in  our  mission  field,  especially  that  part  with 
which  I have  been  recently  connected;  and,  had 
I the  requisite  time,  I would  write  out  what  I 
know  of  the  matter.  However,  I may  be  able  to 
send  you  other  papers  on  the  subject  from  well- 
informed  natives  here.  I am  very  busy  in  view 


CIRCULAR  LETTER  AND  RESPONSES 


45 


ol  a contemplated  visit  to  the  United  States  in  a 
few  weeks. 

I remain  in  haste, 

Very  sincerely  yours, 

W.  J.  Plumb. 

Missionary  of  the  American  Methodist  Board. 

Literal  translation  of  the  communication  from 
Mr.  Plumb’s  teacher,  Chen  Sin  Ling. 

“To  the  Teacher  Ni  Greetings: 

I write  in  reply  to  a circular  asking  for  infor- 
mation respecting  possessions  by  spirits.  I am 
a native  of  the  district  city  of  Chang-lo.  I was 
reared  in  the  provincial  capital  (Fu-chow). 
From  a child  I have  attended  school,  and  given 
myself  to  study.  I was  first  a Confucianist, 
and  afterward  entered  the  religion  of  Jesus. 
Of  late  years  I have  been  connected  with  differ- 
ent foreign  missionaries  as  a scribe.  Being 
quite  willing  to  communicate  anything  I know 
on  the  subject,  I hereby  give  you  a statement  of 
what  I have  myself  seen  and  heard;  following 
the  order  of  your  questions. 

I.  As  to  cases  of  possession  in  the  province 
of  Fukien  in  general,  I know  but  little,  and  have 
no  opportunity  of  knowing.  In  the  city  of  Fu- 
chow  cases  are  met  with  occasionally.  They 
are  more  numerous  in  the  villages.  In  the  dis- 
trict of  Tu-^h’ing  they  are  exceedingly  common. 
There  are  many  also  in  the  district  of  Chang-lo. 


46 


DEMON-POSSESSION 


These  cases  are  familiarly  called  Fan  Hu-li  (In- 
flictions by  the  fox).  * 

II.  When  a man  is  thus  afflicted,  the  spirit 
(kwei)  takes  possession  of  his  body  without  re- 
gard to  his  being  strong  or  weak  in  health.  It 
is  not  easy  to  resist  the  demon’s  power.  Though 
without  bodily  ailments,  possessed  persons  ap- 
pear as  if  ill.  When  under  the  spell  of  the  de- 
mon they  seem  different  from  their  ordinary 
selves. 

III.  In  most  cases  the  spirit  takes  possession 
of  man’s  body  contrary  to  his  will,  and  he  is 
helpless  in  the  matter.  The  kwei  has  the  power 
of  driving  out  the  man’s  spirit,  as  in  sleep  or 
dreams.  When  the  subject  awakes  to  con- 
sciousness he  has  not  the  slightest  knowledge  of 
what  has  transpired. 

IV.  The  actions  of  possessed  persons  vary 
exceedingly.  They  leap  about  and  toss  their 
arms,  and  then  the  demon  tells  them  what  par- 
ticular spirit  he  is,  deceitfully  calling  himself  a 
god,  or  one  of  the  genii  come  down  to  the  abodes 
of  mortals.  Or  it  professes  to  be  the  spirit  of  a 
deceased  husband  or  wife,  or  a hu-sien  ye  (one 
of  the  fox  fraternity.)  There  are  also  kwei 
(demons)  of  the  quiet  sort  who  talk  and  laugh 
like  other  people,  only  that  the  voice  is  changed. 
Some  have  a voice  like  a bird.  Some  speak 


* It  is  believed  by  the  Chinese  that  demons  are  specially  fond  of  pos- 
sessing the  bodies  of  foxes  and  weasels,  and  that  demons  possessing  men 
are  also  connected  with  foxes.  So  in  Japan.  See  p.  104. 


CIRCULAR  LETTER  AND  RESPONSES 


47 


Mandarin,*  and  some  the  local  dialect;  but 
though  the  speech  proceeds  from  the  mouth  of 
the  man,  what  is  said  does  not  appear  to  come 
from  him.  The  outward  appearance  and  manner 
are  also  changed. 

In  Fu-chow  there  is  a class  of  persons  who 
collect  in  large  numbers,  and  make  use  of  in- 
cense, pictures,  candles,  and  lamps,  to  establish 
what  are  called  “Incense-tables.”  Tao-ist  priests 
are  engaged  to  attend  to  the  ceremonies,  and 
they  also  make  use  of  “mediums.”  The  Tao- 
ist writes  a charm  for  the  medium,  who  taking 
the  incense  stick  in  his  hand  stands  still  like  a 
graven  image,  thus  signifying  his  willingness  to 
have  the  demon  come  and  take  possession  of 
him.  Afterwards  the  charm  is  burned,  and  the 
demon  is  worshiped  and  invoked,  the  priest  in 
the  meanwhile  going  on  with  his  chanting.  After 
a while  the  medium  begins  to  tremble,  and  then 
speaks  and  announces  what  spirit  has  descended, 
and  asks  what  is  wanted  of  him.  Then  whoever 
has  “requests  to  make,  takes  incense  sticks,  wor- 
ships, and  makes  prostrations,  speaking  of  him- 
self as  “ ti-ts ,”  (follower  or  pupil)  and  asks  a 
response  respecting  some  disease,  or  for  protect- 
ion from  calamity,  etc.  In  winter  the  same 
performances  are  carried  on  to  a great  extent  by 
gambling  companies.  If  some  of  the  responses 
hit  the  mark  a large  number  of  people  are 

* Mandarin  is  the  spoken  language  of  the  northern  provinces  of  China, 
and  is  quite  different  from  the  language  of  the  province  of  Fukien  from 
which  this  communication  comes. 


48 


DEMON-POSSESSION 


attracted.  They  also  establish  a shrine  and  offer 
sacrifices,  and  appoint  days  calling  upon  people 
from  every  quarter  to  come  and  consult  the 
demon  respecting  diseases,  etc. 

There  is  another  practice  called  Kiang-lan.  * 
They  take  a forked  branch  of  a willow,  attach 
to  it  a pencil,  and  place  beneath  it  a large  platter 
covered  with  sand.  There  are  two  persons 
supporting  the  branch,  one  on  each  side,  for  the 
purpose  of  writing.  They  then  burn  charms, 
and  worship,  and  invoke  the  demon;  after  which 
the  pen  moves  tracing  characters  on  the  sand. 

There  is  also  a class  of  men,  who  establish 
what  they  call  a “Hall  of  Revelations.”  At  the 
present  time  there  are  many  engaged  in  this 
practice.  They  are  for  the  most  part  literary 
men  of  great  ability.  The  people  in  large 
numbers  apply  to  them  for  responses.  The 
mediums  spoken  of  above  are  also  numerous. 
All  the  above  practices  are  not  spirits  seeking  to 
possess  men,  but  men  seeking  spirits  to  possess 
them,  and  allowing  themselves  to  be  voluntarily 
used  as  their  instruments. 

V.  As  to  the  outward  appearance  of  persons 
when  possessed,  of  course  they  are  the  same 
persons  as  to  outward  form,  as  at  ordinary 
times;  but  the  color  of  the  countenance  may 
change,  the  demon  may  cause  the  subject  to 
assume  a threatening  air,  and  a fierce,  violent 


* This  is  nearly  equivalent  to  Planchette.  Compare  Proceedings  of  the 
Psychical  Society,  1888,  and  Epes  Sargent’s  book  Planchette . 


CIRCULAR  LETTER  AND  RESPONSES 


49 


manner.  The  muscles  stand  out  on  the  face, 
the  eyes  are  closed,  or  they  protrude  with  a 
frightful  stare.  Sometimes  the  possessed  person 
pierces  his  face  with  an  awl,  or  cuts  his  tongue 
with  a knife.  In  all  these  mad  performances 
the  object  of  the  demon  is  to  frighten  people. 
Their  actions  need  to  be  carefully  watched  in 
order  rightly  to  interpret  them. 

VI.  As  to  the  question:  “Who  are  those 

spirits  supposed  to  be?”  The  names  by  which 
they  are  called  are  very  numerous,  and  it  is 
difficult  to  give  a full  account  of  them.  Some 
are  called  Shin  (gods);  as  for  instance  U-hwang, 
or  Tai-san,  or  Ching-hwang,  and  in  fact  any  of 
the  whole  host  of  deities.  Others  are  called  genii, 
and  their  names  are  associated  with  Tao-ism,  as 
for  instance  Lu-tsu  and  a great  many  others. 
Beside  this  they  falsely  assume  the  name  of  the 
god  of  medicine,  or  of  deities  who  preside  over 
cattle  and  horses,  etc.,  etc.  When  they  take 
possession  of  a man,  if  they  personate  a scholar, 
they  affect  a mild  and  graceful  literary  air;  if 
they  personate  men  of  warlike  reputation,  they 
assume  an  air  of  resolution  and  authority.  They 
first  announce  their  name,  and  then  act  so  that 
men  will  recognize  them,  as  being  what  they 
profess  to  be. 

VII.  The  words  spoken  certainly  proceed 
from  the  mouths  of  the  persons  possessed;  but 
what  is  said  does  not  appear  to  come  from  their 

4 Demon 


50 


DEMON-POSSESSION 


minds  or  wills,  but  rather  from  some  other  per- 
sonality, often  accompanied  by  a change  of 
voice;  of  this  there  can  be  no  doubt.  When 
the  subject  returns  to  consciousness  he  invariably 
declares  himself  ignorant  of  what  he  has  said. 

VIII.  The  Chinese  make*use  of  various  meth- 
ods to  cast  out  demons.  They  are  so  vexed  and 
troubled  by  inflictions  affecting  bodily  health, 
or  it  may  be  the  moving  about  or  destruction  of 
family  utensils,  that  they  are  driven  to  call  in 
the  services  of  some  respected  scholar,  or  Tao- 
ist priest,  to  offer  sacrifices,  or  chant  sacred 
books,  and  pray  for  protection  and  exemption 
from  suffering.  Some  make  use  of  sacrifices  and 
offerings  of  paper  clothes  and  money  in  order  to 
induce  the  demon  to  go  back  to  the  gloomy 
region  of  “Yang-chow.”  Or  a more  thorough 
method  is  adopted;  as  for  instance  using  peach 
branches  and  willow  branches,  or  the  blood  of 
different  animals,  and  charmed  water  to  drive 
them  away.  Some  also  profess  to  seize  them 
and  confine  them  in  bottles.  As  to  whether 
these  methods  have  any  effect,  I do  not  know. 
As  a rule,  when  demons  are  not  very  trouble- 
some, the  families  afflicted  by  them  generally 
think  it  best  to  keep  them  quiet  by  sacrifices,  and 
burning  incense  to  them. 

IX.  Christians  are  occasionally  invited  to 
families  where  there  are  possessed  persons,  where 
they  simply  read  the  Scriptures,  sing  hymns, 


CIRCULAR  LETTER  AND  RESPONSES 


51 


and  pray  to  God.  They  know  of  no  other  meth- 
od of  expelling  demons.  When  this  is  done  the 
afflicted  person  gains  relief  for  the  time,  though 
it  is  not  certain  that  the  cure  will  be  permanent. 
But  if  he  sincerely  believes  the  truth,  and  enters 
the  Christian  religion,  there  is  very  little  fear  of 
the  demon’s  giving  him  further  trouble.  In  the 
district  of  Tu-ching  the  number  of  those  who 
for  this  cause  have  become  Christians  is  very 
great.  They  speak  of  the  demons  from  which 
they  have  suffered  as  “Spirits  of  mad  foxes.” 
As  to  whether  they  are  right  in  this  supposition, 
I do  not  know. 

X.  As  to  there  being  any  difference  among 
Christians  as  to  their  ability  to  cast  out  devils,  I 
suppose  they  are  all  alike.  It  is  simply  this: 
If  any  Christian  prays  to  God  with  true  faith  in 
Christ,  the  desired  help  will  be  granted. 

XI.  I presume  unworthy  Christians  and  those 
who  have  been  excommunicated  would  not  be 
able  to  cast  out  demons,  though  I do  not  know 
much  about  this. 

XII.  In  the  spread  of  the  Gospel,  if  cases  of 
possession  are  met  with,  and  Christians  are  able 
through  faith  in  Christ  to  cast  out  the  demons, 
the  effect  would  certainly  be  favorable  to 
Christianity. 

XIII.  Near  my  home  there  have  certainly 
been  cases  of  possessed  persons  becoming  Chris- 
tians. As  to  whether  they  will  continue  true  and 


52 


DEMON-POSSESSION 


faithful  it  is  impossible  to  say — God  only  knows. 
I have  heard  that  in  the  district  of  Tu-ching  there 
are  many  of  this  class.  In  my  native  district, 
Chang-lo,  there  is  a man  who  was  formerly 
possessed  by  a demon.  He  believed  in  Christ, 
and  entered  the  Christian  religion,  and  was  en- 
tirely relieved  from  the  control  of  the  demon. 
He  afterwards  turned  aside  from  the  truth,  gave 
up  his  Christian  profession,  and  the  demon  re- 
turned and  tormented  him  until  his  death.” 

Other  communications  received  from  different 
provinces  containing  full  answers  to  the  several 
questions  of  the  circular  so  closely  resemble  the 
preceding  that  they  need  not  be  given  in  full. 
Some  extracts  from  them  may  be  of  interest  as 
presenting  new  phases  of  the  subject,  or  giving 
further  Chinese  testimony  on  some  points  of 
special  interest. 

Extracts  from  Wang  Wu-Fang' s answer  to 
the  circular. 

(Mr.  Wang  Wu-Fang  is  a well-known  and 
greatly  respected  native  helper  connected  with 
the  English  Baptist  Mission  of  Shan-tung.) 

II.  Cases  of  demon-possession  are  found 
among  persons  of  robust  health,  as  well  as  those 
who  are  weak  and  sickly. 

III.  In  many  unquestionable  cases  of  posses- 
sion the  unwilling  subjects  have  resisted;  but 


CIRCULAR  LETTER  AND  RESPONSES 


53 


have  been  obliged  to  submit  themselves  to  the 
control  of  the  demon. 

IV.  In  many  cases  of  possession  the  first 
symptoms  occur  during  sleep,  in  dreams.  The 
subject  is  given  to  weeping.  When  asked  a 
question  he  answers  in  a word  or  two,  and  then 
falls  to  weeping  again.  He  perhaps  asks  that 
incense,  or  paper  money  may  be  burned,  or  for 
other  sacrificial  offerings;  or  he  complains  of 
heat  or  cold.  When  you  give  the  demon  what 
it  wants  the  patient  recovers.  In  a majority  of 
cases  of  possession  the  beginning  of  the  malady 
is  a fit  of  grief  or  anger.  The  outward  mani- 
festations are  apt  to  be  fierce  and  violent.  It 
may  be  that  the  subject  alternately  talks  and 
laughs;  he  walks  awhile  and  then  sits;  or  he 
rolls  on  the  ground,  or  leaps  about ; or  exhibits 
contortions  of  the  body,  and  twistings  of  the 
neck.  Before  we  became  Christians,  it  was 
common  among  us  to  send  for  exorcists  who 
made  use  of  written  charms,  or  chanted  verses, 
or  punctured  the  body  with  needles.  These  are 
the  Chinese  methods  of  cure. 

V.  Demons  are  of  different  kinds.  There 
are  those  which  clearly  declare  themselves,  and 
those  who  work  in  secret.  There  are  those  which 
are  cast  out  with  difficulty,  and  others  with  ease. 

VI.  In  cases  of  possession  by  demons  what 
is  said  by  the  subject  certainly  does  not  proceed 
from  his  own  will.  When  the  demon  has  gone 


54 


DEMON-POSSESSION 


out,  and  the  subject  recovers  consciousness,  he 
has  no  recollection  whatever  of  what  he  has  said 
or  done.  This  is  true  invariably. 

VII.  The  methods  by  which  Chinese  cast 
out  demons  are,  enticing  them  to  leave  by  burn- 
ing charms,  and  paper  money;  or  by  begging 
and  exhorting  them;  or  by  frightening  them 
with  magic  spells  and  incantations;  or  driving 
them  away  by  pricking  with  needles,  or  pinch- 
ing with  the  fingers,  in  which  case  they  cry  out 
and  promise  to  go. 

VIII.  I was  formerly  accustomed  to  drive  out 
demons  by  means  of  needles.  At  that  time 
cases  of  possession  by  evil-spirits  were  very 
common  in  our  village,  and  my  services  were  in 
frequent  demand.  After  I became  a Christian 
these  cases  rapidly  diminished,  and  finally  almost 
disappeared.  When  persons  from  adjacent  vil- 
lages called  upon  me  as  before  to  cast  out 
spirits,  it  was  difficult  to  know  what  I ought  to 
do.  I could  not,  as  a Christian,  follow  the 
former  method,  so  I declined  to  go.  But  the 
elders  of  the  villages  would  not  let  me  off.  On 
one  occasion  I told  them  the  demon  might  per- 
haps be  cast  out  merely  by  prayer  for  God’s 
help.  They  replied  that  they  were  quite  willing 
I should  use  whatever  method  I preferred.  I 
was  not  sure  that  I should  be  successful,  but  I 
determined  to  try.  When  I arrived  at  the  man’s 
house  I commenced  singing  a hymn;  and  the 


CIRCULAR  LETTER  AND  RESPONSES 


55 


person  possessed  immediately  cried  out,  and 
covered  his  head.  Before  the  close  of  the 
prayer  which  followed  he  had  recovered. 

There  was  another  case  which  I met  with  on 
the  twenty-fifth  day  of  the  first  month  of  the 
present  year  (1880).  The  subject,  who  was 
twenty-three  years  old,  was  the  wife  of  the 
second  son  of  Li  Mao-lin.  When  under  the  in- 
fluence of  the  demon  she  was  wild  and  unman- 
ageable. This  continued  six  days  without  inter- 
mission. The  family  applied  to  “ Wu-po ” (me- 
diums, literally  female  magicians,)  and  persons 
who  effected  cures  by  needles;  but  without  suc- 
cess. They  were  at  their  wits’  end,  and,  all 
other  means  having  failed,  a person  named  Li 
Tso-yuen  came  and  applied  to  me.  I declined 
going,  but  he  urged  me  at  least  to  go  and  look  at 
her,  which  I consented  to  do.  When  we  entered 
the  house,  she  was  surrounded  by  a crowd  of 
people  and  her  noisy  demonstrations  had  not 
ceased.  When  they  learned  that  we  were  ap- 
proaching, the  people  present  opened  a way  for 
us,  and  the  possessed  woman  at  once  took  a 
seat,  began  adjusting  her  hair  and  wonder- 
ingly  asked:  “Why  are  there  so  many  people 

here  ?”  Her  husband  told  her  what  she  had  been 
doing  for  several  days  past.  She  exclaimed  in  a 
surprised  way:  “I  know  nothing  about  it.”  The 
people  thought  it  very  remarkable  that  she 
should  be  restored  as  soon  as  I entered  the 


56 


DEMON-POSSESSION 


house;  and  I,  of  course,  was  very  thankful  for 
the  result.  From  this  time  the  fame  of  Chris- 
tianity rapidly  spread,  and  there  were  many  ac- 
cessions to  the  church. 

More  than  ten  days  after  this,  the  woman  had 
another  attack;  and  they  again  sent  for  me.  I 
went  to  the  place  accompanied  by  another  Chris- 
tian. As  we  entered,  she  recovered  as  before, 
and  sat  up;  to  all  appearances  quite  well.  We 
availed  ourselves  of  this  opportunity  to  preach 
to  the  family  for  a long  time.  On  our  way  home 
my  friend  delightedly  exclaimed:  “Even  the 

devils  are  subject  to  us!”  * 

Ten  days  afterward,  during  the  night,  we 
heard  a loud  knocking  at  the  door.  It  was  a 
messenger  from  Li  Tsoyuen,  who  informed  us 
that  the  possessed  woman  was  worse  than  ever; 
that  her  face  was  purple,  her  body  rigid,  her 
skin  cold,  her  respiration  difficult,  and  her  life 
almost  extinct.  I called  a Bible  student  who 
was  near  by  to  accompany  me.  He  was  an 
earnest  Christian,  and  I supposed  that  on  our 
arrival  at  the  house  the  demon  would  leave  as 
before.  To  our  surprise  the  woman  remained 
rigid  and  motionless,  as  dead.  The  sight  fright- 
ened us,  and  we  betook  ourselves  to  prayer. 
Presently  she  turned  her  head  away  from  us, 
seeing  which,  the  family  were  delighted,  and 
cried  out  together : “ She  has  come  to  life  again ! ” 
We  then  sang  a hymn.  When  we  had  finished, 

* Luke  x,  i7- 


CIRCULAR  LETTER  AND  RESPONSES 


57 


the  woman  drew  a long  breath,  and  was  soon 
restored.  Her  sister-in-law  asked  her  many 
questions.  She  had  no  recollection  of  what  had 
occurred.  The  sister-in-law  said  to  me:  “The 

demon  knew  your  name,  and  said,  the  previous 
time,  that  when  you  came  it  would  leave;  and 
when  you  should  return  home,  it  would  come 
back  again:  How  is  this?”  I replied:  “Be- 

lievers in  Christ  can  cast  out  devils.  If  you 
should  believe,  the  demon  would  be  afraid  of 
you.”  The  family  then  asked  for  Christian 
books,  which  I promised,  and  afterward  sent 
them.  After  this  time  the  demon  did  not  re- 
turn. This  is  an  account  of  my  own  experience. 

IX.  As  to  excommunicated  church-members 
casting  out  spirits,  I know  nothing.  If  they  have 
not  entire  faith,  they  certainly  cannot. 

X.  In  our  preaching,  to  be  able  to  tell  people 
that  in  our  holy  religion  there  is  the  power  to 
cast  out  demons,  and  heal  diseases,  thus  mani- 
festing the  love  and  mercy  of  God,  is  certainly 
a great  help  to  the  spread  of  the  Gospel. 

XI.  In  the  village  of  Ta  Wang-kia  there  is 
a man  named  Wang  Pan-hu  who  was  possessed  of 
an  evil  spirit;  but  was  entirely  relieved  after  be- 
coming a Christian.  I know  also  other  similar 
cases,  of  which  I cannot  now  make  a full  record. 
These  have  all  come  under  my  personal  knowl- 
edge.” 

Translation  of  extracts  from  a communication 
of  Wang  Yung-ngen  of  Peking. 


58 


DEMON-POSSESSION 


After  referring  briefly  to  a case  of  possession 
which  he  had  met  with,  he  adds: 

I.  “I  have  known  many  other  cases  which  it 
is  unnecessary  to  record  in  full.  It  may  be  said 
in  general  of  possessed  persons,  that  sometimes 
people  who  cannot  sing,  are  able  when  possessed 
to  do  so;  others  who  ordinarily  cannot  write 
verses,  when  possessed  compose  in  rhyme  with 
ease.  Northern  men  will  speak  languages  of 
the  south,  and  those  of  the  east  the  language  of 
the  west;  and  when  they  awake  to  conscious- 
ness they  are  utterly  oblivious  of  what  they  have 
done. 

IV.  Cases  of  possession  are  less  frequent  in 
peaceful  times,  and  more  frequent  in  times  of 
civil  commotion;  less  frequent  in  prosperous 
families,  more  so  in  unlucky  ones;  less  frequent 
among  educated  people,  and  more  so  among  the 
ignorant. 

V.  The  varieties  of  outward  manifestations 
of  demons  are  very  numerous,  and  their  trans- 
formations remarkable.  The  same  demon  will 
transform  itself  into  any  number  of  manifesta- 
tions; so  that  it  is  very  difficult  to  comprehend 
them.  This  is  what  they  are  specially  noted 
for.” 

Below  are  given  translations  of  a few  extracts 
from  a communication  from  an  excommunicated 
church-member,  and  former  preacher,  Chung 
Yuen-shing.  This  man  is  believed  by  native 


CIRCULAR  LETTER  AND  RESPONSES 


59 


Christians  who  know  him  to  have  in  former  years 
cast  out  devils.  These  extracts  taken  from  his 
paper  are  given  principally  to  present  his  views 
on  question  eleven. 

XL  “If  imperfect  Christians  or  excommuni- 
cated persons  meet  with  cases  of  possession,  there 
is  no  reason  why  they  should  not  cast  them  out, 
as  well  as  others;  for  we  read  of  those  who  cast 
out  devils  in  Christ’s  name  who  did  not  follow 
Him.”  * 

Mr.  Chung,  in  the  paper  from  which  the  above 
is  taken  expresses  the  belief  that  evil  spirits  some- 
times connect  themselves  with  idols,  or  graven 
images;  giving  them  a certain  efficacy,  and  thus 
deluding  their  worshipers  through  them.  This 
is  the  belief  of  many  native  Christians. 


* Refers  to  Luke  IX,  49,  50,  a passage,  however,  that  should  be  differ- 
ently understood. 


CHAPTER  V 


RESPONSES  TO  CIRCULAR:  CONTINUED 

The  following  letter,  though  only  a private 
one,  is  of  special  interest,  as  relating  to  the 
region  beyond  the  border  of  China  proper. 

Letter  from  Rev.  James  Gilmour,  of  the 
London  Missionary  Society,  and  author  of  Life 
in  Mongolia. 

“My  dear  Dr.  Nevius: 

I send  you  four  diabolical  communications 
which  I hope  you  will  find  useful.  If  everybody 
sends  you  as  many  as  I do,  you’ll  have  plenty 
of  “demoniacal  possessions,”  by  the  time  you  are 
finished.  I am  glad  I can  give  you  no  personal 
experience  in  this  line,  though  I must  say  with 
one  of  old  referring  to  Satan,  that  ‘I  am  not 
ignorant  of  his  devices.  ’ * 

In  Mongolia  I find  more  or  less  belief — 
generally  more — in  demoniacal  possessions,  but  I 
have  never  had  a case  put  into  my  hands  to 
treat;  and  the  Monguls  are  so  thoroughly  im- 
bued, one  and  all,  with  the  spirit  of  lying,  that 
I have  found  it  useless  to  repeat  what  the  most 

* a Cor.  II,  n. 

60 


RESPONSES  TO  CIRCULAR:  CONTINUED 


61 


respectable  say;  even  when  they  have  no  con- 
ceivable motive  for  not  telling  the  truth.  Per- 
haps their  free  and  untrammeled  life  accustoms 
them  to  such  absence  of  restraint  that  they  can- 
not confine  themselves  to  truth.  Seriously  (and 
perhaps  you  think  it  time)  I have  often  had  the 
subject  of  possession  called  up  to  my  mind  dur- 
ing ten  years  residence  in  Mongolia  and  China 
by  witnessing  the  transports  of  passion  into 
which  children  and  grown  people  are  sometimes 
thrown  by  quite  inadequate  causes;  and  I shall 
await  with  much  interest  the  result  of  your  in- 
vestigations. Wishing  you  prosperity  in  all  your 
interests, 

Believe  me  faithfully  yours, 

James  Gilmour. 

P.  S.  Hsu  Chung-ki  is  a steady-going  man, 
a Christian  of  some  four  or  five  years’  standing. 
The  other  two  “Ma”  and  “Wau,”  are  recent  con- 
verts of  whom  nothing  can  be  said.  J.  G.” 

Translation  of  a communication  from  Hsu 
Chung-ki. 

“Thirty-four  li  west  of  my  home  is  a small 
village  called  Ho-kia-chwang.  In  it  lived  a Mr. 
Chin,  who  was  very  wealthy,  and  had  a large 
family.  He  was  also  a noted  scholar,  and  had 
many  disciples.  All  at  once  his  home  became 
the  scene  of  very  strange  manifestations.  Doors 
would  open  of  their  own  accord,  and  suddenly 
shut,  or  would  shut  and  suddenly  open.  The 


62 


DEMON-POSSESSION 


rattling  of  plates  and  bowls  was  often  very  an- 
noying. Foot-falls  were  sometimes  heard,  as  of 
persons  walking  in  the  house,  although  no  one 
could  be  seen.  Often  straw  was  found  mixed 
with  the  millet,  and  filth  with  the  wheat.  Plates, 
bowls,  and  the  teapot  would  suddenly  rise 
from  the  table  into  the  air;  and  the  servants 
would  stretch  out  their  hands  to  catch  them. 
These  were  constant  occurrences.  Various  per- 
sons were  called  to  the  house  to  put  an  end  to 
these  disturbances.  Efforts  were  made  to  pro- 
pitiate the  spirits  by  burning  incense  to  them, 
and  by  vows  and  offerings.  Mr.  Chin  entered 
a protest  against  the  spirits  in  the  Tung-Yoh 
Temple.  All  possible  means  were  tried,  but 
with  no  avail.  This  state  of  things  continued 
for  two  years.  The  wealth  of  the  family  mys- 
teriously disappeared.  Mr.  Chin  died,  and  now 
all  his  descendants  are  in  extreme  poverty.” 

The  other  three  papers,  sent  by  Mr.  Gilmour, 
I have  not  thought  it  necessary  to  insert. 

The  following  are  extracts  from  a paper 
written  by  Rev.  Timothy  Richard,  Missionary 
of  the  English  Baptist  Church.  It  was  sent  me 
in  response  to  my  circular,  though  originally  pre- 
pared for  a social  and  literary  meeting  of  the 
foreign  residents  in  Chefoo. 

“The  Chinese  orthodox  definition  of  spirit  is, 
‘The  soul  of  the  departed;’  some  of  the  best  of 
whom  are  raised  to  the  rank  of  gods.  Officials 


RESPONSES  TO  CIRCULAR:  CONTINUED 


63 


who  have  conducted  themselves  with  consider- 
able credit,  so  as  to  obtain  a good  name  from 
the  people,  and  favor  in  the  sight  of  the  emper- 
or, when  they  die  are  deified  by  the  emperor, 
and  temples  are  erected  to  their  memory;  and 
their  images  are  placed  in  the  temples  that  the 
people  may  worship  them,  and  copy  their  noble 
examples.  These  in  process  of  time  become 
the  people’s  guardian  angels,  and  lastly  their 
gods.  All  those  spirits  which  are  not  so  fortu- 
nate as  to  appear  in  the  Imperial  Edict,  or  to  be 
deified  by  the  universal  consent  of  the  people 
have  their  lot  cast  among  a class  called  ‘de- 
mons,’ who,  however,  vary  indefinitely,  as  the 

good  spirits  do,  in  their  powers 

Having  dwelt  on  demons  in  general  let  us  now 
proceed  to  a special  class  of  human  phenomena 
which  the  Chinese  attribute  to  the  influence  of 
demons.  We  shall  commence  where  this  in- 
fluence is  least,  and  end  where  it  is  greatest. 
First  then,  as  to  their  power  to  produce  diseases. 
There  is  no  disease  to  which  the  Chinese  are  or- 
dinarily subject  that  may  not  be  caused  by  de- 
mons. In  this  case  the  mind  is  untouched;  it 
is  only  the  body  that  suffers;  and  the  Chinese 
endeavor  to  get  rid  of  the  demon  by  vows  and 
offerings  to  the  gods.  The  subjection  in  this 
case  is  an  involuntary  one. 

“Next  come  those  possessed  by  the  evil  spirit. 
These  the  Chinese  distinguish  from  lunatics 


64 


DEMON-POSSESSION 


both  by  their  appearance  and  language.  There 
is  more  of  the  cringing  nature  in  the  possessed, 
and  the  patient  is  perfectly  consistent  with 
the  new  consciousness,  which  is  said  to  be 
the  demon’s.  When  questioned  as  to  his  home 
the  demon  answers  that  it  is  in  the  mountains, 
or  desert — generally  in  some  cave.  Some- 
times he  says  the  person  whom  he  had 
possession  of  before  is  dead;  and  having  no 
other  abode  he  takes  up  his  quarters  with  the 
new  victim.  Sometimes  he  says  he  is  traveling, 
or  is  only  come  to  pay  a visit  to  a brother  or  sis- 
ter, to  a father  or  mother,  and  that  after  a short 
stay  he  will  go  away.  Persons  possessed  range 
between  fifteen  and  fifty  years  of  age,  quite  ir- 
respective of  sex.  This  infliction  comes  on  very 
suddenly,  sometimes  in  the  day,  sometimes  in 
the  night.  The  demoniac  talks  madly,  smashes 
everything  near  him,  acquires  unusual  strength, 
tears  his  clothes  into  rags,  and  rushes  into  the 
street,  or  to  the  mountains,  or  kills  himself  un- 
less prevented.  After  this  violent  possession 
the  demoniac  calms  down  and  submits  to  his  fate; 
but  under  the  most  heart-rending  protests.  These 
mad  spells  which  are  experienced  on  the  demon’s 
entrance,  return  at  intervals,  and  increase 
in  frequency,  and  generally  also  in  intensity, 
so  that  death  at  last  ensues  from  their  violence. 

“A  Chefoo  boy  of  fifteen  was  going  on  an  er- 
rand. His  path  led  through  fields  where  men 


RESPONSES  TO  CIRCULAR:  CONTINUED  65 


were  working  at  their  crops.  When  he  came 
up  to  the  men,  and  had  exchanged  a word  or 
two  with  them,  he  suddenly  began  to  rave  vio- 
lently; his  eyes  rolled,  then  he  made  for  a pond 
which  was  near  by.  Seeing  this,  the  people  ran 
up  to  him,  stopped  him  from  drowning  himself, 
and  took  him  home  to  his  parents.  * When  he 
got  home  he  sprang  up  from  the  ground  to  such 
a height  as  manifested  almost  superhuman 
strength.  After  a few  days  he  calmed  down 
and  became  unusually  quiet  and  gentle;  but  his 
own  consciousness  was  lost.  The  demon  spoke 
of  its  friends  in  Nan  King.  After  six  months 
the  demon  departed,  and  the  boy  recovered. 
He  has  been  in  the  service  of  several  foreigners 
in  Chefoo  since.  In  this  case  no  worship  was 
offered  to  the  demon. 

“Now  we  proceed  to  those  who,  though  invol- 
untarily possessed,  yield  to,  and  worship  the  de- 
mon. The  demon  says  he  will  cease  torment- 
ing the  demoniac,  if  he  worships  him,  and  will 
reward  him  by  increasing  his  riches.  But  if  not 
he  will  punish  his  victim;  make  heavier  his  tor- 
ments; and  rob  him  of  his  property.  People 
find  that  their  food  is  cursed.  They  cannot  pre- 
pare any,  but  filth  and  dirt  comes  down  from  the 
air  to  render  it  uneatable.  Their  wells  are  like- 
wise cursed;  their  wardrobe  is  set  on  fire;  and 
their  money  very  mysteriously  disappears.  Hence 

* Compare  Matt.  XVII,  15. 

5 Demon 


66 


DEMON-POSSESSION 


arose  the  custom  of  cutting  off  the  head  of  a 
string  of  cash,  that  it  might  not  run  away.  . . . 
When  all  efforts  to  rid  themselves  of  the  demon 
fail,  they  yield  to  it,  and  say:  ‘Hold!  Cease 

thy  tormenting,  and  we  will  worship  thee!’  A 
picture  is  pasted  upon  the  wall,  sometimes  of 
a woman,  and  sometimes  of  a man,  and  incense 
is  burned,  and  prostrations  made  to  it  twice  a 
month.  Being  thus  reverenced,  money  now 
comes  in  mysteriously,  instead  of  going  out. 

“Even  mill-stones  are  made  to  move  at  the 
demon’s  orders,  and  the  family  becomes  rich  at 
once.  But  it  is  said  that  no  luck  attends  such 
families,  and  they  will  eventually  be  reduced  to 
poverty.  Officials  believe  these  things.  Palaces 
are  known  to  have  been  built  by  them  for  those 
demons,  who,  however,  are  obliged  to  be  satisfied 
with  a humbler  shrine  from  the  poor. 

“A  further  stage  is  reached  when  the  demon 
says:  ‘It  is  not  enough  that  you  worship  me 

privately  at  your  own  house ; you  must  go  about 
to  declare  my  power,  and  influence  your  neigh- 
bors. ’ By  this  time  the  demoniac’s  will  is  al- 
most powerless:  he  therefore  goes  forth  immedi- 
ately. Hitherto  if  he  worshiped  a demon,  he 
would  scarcely  own  it  except  with  shame.  Now 
he  boasts  of  his  power.  He  professes  to  heal 
diseases  by  the  demon1  s aid. 

“In  seeking  the  aid  of  demons,  the  suppliant 
takes  with  him  incense  and  paper  money,  besides 


RESPONSES  TO  CIRCULAR:  CONTINUED 


G7 


valuable  presents  of  bread,  red  cloth,  and  red 
silks,  which  are  presented  in  connection  with 
offerings  and  prostrations.  This  class  neither 
dance  nor  beat  drums,  nor  ring  bells,  but  sit  and 
commence  a slow  shaking  as  from  ague,  then 
yawn,  gape,  and  at  last  shake  so  violently  that 
their  teeth  chatter.  Then  they  fall  into  a fit  like 
the  former  class.  They  tell  the  suppliant  to 
return  home  and  place  a cup  outside  the  win- 
dow, and  the  right  medicine  for  the  sick  person 
will  be  put  into  it  by  a spirit.  The  suppliant  is 
at  the  same  time  made  to  vow  that  he  will  con- 
tribute to  the  worship  of  the  particular  demon 
whose  power  and  intervention  he  now  invokes; 
and  that  he  will  also  contribute  towards  some 
temple  in  the  neighborhood. 

“Somewhat  simliar  to  this  class  is  another 
small  one  which  has  power  to  enter  the  lower 
regions.  These  are  the  opposite  of  necroman- 
cers, for  instead  of  calling  up  the  dead,  and  learn- 
ing of  them  about  the  future  destiny  of  the  in- 
dividual in  whose  behalf  they  are  engaged,  they 
lie  in  a trance  for  two  days,  when  their  spirits 
are  said  to  have  gone  to  the  Prince  of  Darkness 
to  enquire  how  long  the  sick  person  shall  be  left 
among  the  living 

“Let  us  now  note  the  different  methods  adopted 
to  cast  out  the  evil  spirits  from  the  demoniacs. 
Doctors  are  called  to  do  it.  They  use  needles 
to  puncture  the  tips  of  the  fingers,  the  nose,  the 


68 


DEMON-POSSESSION 


neck.  They  also  use  a certain  pill,  and  apply 
it  in  the  following  manner:  The  thumbs  of  the 

two  hands  are  tied  tightly  together,  and  the  two 
big  toes  are  tied  to  each  other  in  the  same  man- 
ner. Then  one  pill  is  put  on  the  two  big  toes  at 
the  root  of  the  nail,  and  the  other  at  the  root  of 
the  thumb  nails.  At  the  same  instant  the  two 
pills  are  set  on  fire,  and  there  they  are  kept  till 
the  flesh  is  burned.  In  the  application  of  the 
pills,  or  in  the  piercing  of  the  needle,  the  invari- 
able cry  is:  ‘I  am  going;  I am  going  immedi- 

ately. I’ll  never  dare  to  come  back  again.  Oh 
have  mercy  on  me  this  once.  I’ll  never  return!’ 
“When  doctors  fail,  they  call  on  people  who 
practice  spiritualism.  They  themselves  cannot 
drive  the  demon  away,  but  they  call  another 
demon  to  do  it.  Both  Confucianists  and  Taoists 
practice  this  method.  They  write  a charm  and 
burn  it.  They  also  burn  incense  and  prostrate 
themselves.  If  the  burnt  charm  has  not  the 
name  of  a particular  spirit  written  upon  it,  the 
nearest  spirit  will  come.  Sometimes  the  spirits 
are  very  ungovernable.  Tables  are  turned, 
chairs  are  rattled,  and  a general  noise  of  smash- 
ing is  heard,  until  the  very  mediums  themselves 
tremble  with  fear.  If  of  this  dreadful  character, 
they  quickly  write  another  charm  with  the  name 
of  the  particular  spirit  whose  quiet  disposition  is 
known  to  them.  Lu-tsu  is  a favorite  one  of  this 
kind.  After  the  burning  of  the  charm  and  in- 


RESPONSES  TO  CIRCULAR:  CONTINUED 


69 


cense  and  when  prostrations  are  made,  a little 
frame  is  procured  to  which  a Chinese  pencil  is 
attached.  Two  men  on  each  side  hold  it  on  a 
table  spread  with  sand  or  millet.  Sometimes  a 
prescription  is  written,  the  pencil  moving  of  its 
own  accord.  They  buy  the  medicine  prescribed, 
and  give  it  to  the  possessed.  Sometimes  the 
demon  writes  a charm  which  they  are  to  copy, 
and  paste  upon  the  door  or  window,  or  make  the 
demoniac  carry  about  like  a talisman;  or  he 
may  have  to  burn  it,  and  take  its  ashes  in  a cup. 
Should  this  fail  the  relatives  may  go  to  the  tem- 
ples, worship  a particular  god,  and  then  get  his 
name  written  on  a tablet,  and  take  it  home,  burn 
incense,  offer  sacrifices,  and  promise  unusual 
devotion,  in  case  their  prayers  should  be  heard. 
Should  this  fail  again,  they  go  and  prosecute  the 
demon  before  the  tutelar  deity  of  the  district  to 
which  the  demoniac  belongs.  This  they  do  by 
writing  their  complaint  against  the  evil  spirit  in 
full.  This  charge  they  take  and  burn  in  the 
presence  of  the  idol  within  the  city  walls.  As 
soon  as  burnt,  this  is  supposed  to  appear  in  the 
presence  of  the  god,  in  the  spiritual  world.  But 
fearing  the  god  will  not  take  up  the  case,  they 
never  fail  to  burn  heaps  of  paper  money  along 
with  it. 

“Should  they  find  that  this  again  fails  to  liber- 
ate the  poor  victim,  they  may  call  in  conjurors 
such  as  the  Taoists,  who  sit  on  mats,  and  are 


70  DEMON-POSSESSION 

carried  by  invisible  power  from  place  to  place. 
They  ascend  to  a height  of  twenty  or  fifty  feet, 
and  are  carried  to  a distance  of  four  or  five  li* 
Of  this  class  are  those  who  in  Manchuria  call 
down  fire  from  the  sky  in  those  funerals  where 
the  corpse  is  burnt.  These  conjurors  not  only 
use  charms,  but  recite  incantations,  make  magic 
signs,  and  use  some  of  those  strange  substances 
which  the  astrologers  use  to  keep  away  evil  in. 
fluences. 

“These  exorcists  may  belong  to  any  of  the  three 
religions  of  China.  The  dragon-procession,  on 
the  fifteenth  of  the  first  month,  is  said  by  some 
to  commemorate  a Buddhist  priest’s  victory  over 
evil  spirits.  Some  of  these  may  make  use  of  the 
astrologist’s  mysterious  articles;  such  as  ver- 
milion ore,  a black  mule’s  hoof,  a black  dog’s 
blood,  or  the  sword  of  the  seven  stars.  In 
addition  to  these  they  use  many  charms  and  re- 
cite incantations  or  prayers.  They  paste  up 
charms  on  windows  and  doors,  and  on  the  body 
of  the  demoniac,  and  conjure  the  demon  never 
to  return.  The  evil  spirit  answers:  ‘I’ll  never 

return!  You  need  not  take  the  trouble  of  past- 
ing all  these  charms  upon  the  doors  and  win- 
dows. ’ 

“Exorcists  are  specially  hated  by  the  evil  spirits. t 
Sometimes  they  feel  themselves  beaten  fearfully; 
but  no  hand  is  seen.  Bricks  and  stones  may  fall 
on  them  from  the  sky  or  housetops.  On  the  road 


*A  //is  one-third  of  a mile.  tSee  Acts,  xix,  14-17* 


RESPONSES  TO  CIRCULAR:  CONTINUED 


71 


they  may  without  any  warning  be  plastered 
over,  from  head  to  foot,  with  mud  or  filth;  or 
may  be  seized,  when  approaching  a river,  and 
held  under  the  water  and  drowned.  Owing  to 
the  great  danger  to  which  these  exorcists  are 
exposed,  they  never  venture  anywhere  without 
having  charms,  talismans,  and  all  kinds  of  ‘abra- 
cadabras’ about  them.  Weak  people  cannot  do 
these  things;  hence  all  of  this  class  are  men  in 
the  strength  of  manhood. 

“Lastly,  Christians  may  be  called  in  to  cast 
out  the  devils.  Both  Roman  Catholic  and  Prot- 
estant missionaries  are  in  possession  of  a thou- 
sand instances,  in  which  after  all  other  efforts 
are  found  unavailing,  a prayer  offered  by  a Chris- 
tian, foreign  or  native;  or  even  the  possessor  of 
a New  Testament,  or  a portion  of  the  Bible;  or 
even  proximity  to  a Christian  place  of  worship, 
has  driven  away  the  demon,  and  restored  the 
demoniac  to  a sound  mind,  praising  God. 

“Thus  in  considering  this  subject,  one  feels 
himself  transported  back  to  the  days  of  the  Apos- 
tles; and  is  compelled  to  believe  that  the  do- 
minion of  Satan  is  by  no  means  broken  yet. 

“In  closing  we  may  remark  that  most  of  these 
evil  spirits  are  said  to  be  foxes,  weasels,  or 
snakes.  But  they  are  by  no  means  confined  to 
these.  Th q Liao-chai,  a book  published  a cen- 
tury ago,  (1765)  is  the  production  of  a scholar 
whose  style  is  held  up  as  the  pattern  for  every 


72 


DEMON-POSSESSION 


student.  In  it  birds,  fishes,  beasts,  stones, 
flowers,  and  in  fact  almost  everything  in  its  turn, 
is  represented  as  instinct  with  spirit;  and  as 
sometimes  appearing  in  human  form.  Scholars 
invariably  say  such  things  are  not  true ; but  when 
questioned  further  they  admit  that  there  are 
similar  stories  believed  by  people  who  have 
never  heard  of  Liao-chai.  The  truth  seems  to 
be  that  the  author  of  this  book  gathered  together 
all  sorts  of  legends  which  were  current  among 
the  people;  some  of  which  were  general,  while 
others  were  only  known  to  a few  persons,  or  in 
particular  localities.” 

One  hundred  and  sixty  four  of  the  best  stories  contained  in  the  Liaochai 
have  been  translated  into  English  by  Herbert  A.  Giles,  of  H.  M.’s  consu- 
lar service.  The  translation  is  in  two  volumes,  8 vopp.  434,  404;  and  was 
published  in  1880  by  Thos.  De  La  Rue  & Co.  no  Bunhill  Row,  London. 
Mr.  Giles  says  the  book  is  known  to  the  Chinese  as  the  Liao-Chai-Chih-I , 
or  more  familiarly  as  the  Liao-Chai.  The  author  was  P'u  Sung-Ling,  who 
completed  his  collection  of  tales  in  1679,  though  it  was  not  printed  until 
1740.  Since  then  many  editions  and  commentaries  have  been  made,  of 
which  the  best  appeared  in  1842,  in  sixteen  small  8vo  volumes  of  about 
160  pages  each.  It  is  an  invaluable  repertory  of  Chinese  folk  lore. 


CHAPTER  VI 


MORE  RESPONSES  TO  CIRCULAR, 

Letter  from  Mr.  W.  D.  Rudland  of  the  China 
Inland  Mission. 

Tai-Chow,  July  8,  1 88 1. 

“My  dear  Dr.  Nevius: 

You  may  think  it  strange  that  I have  not  be- 
fore answered  your  note  asking  for  information 
respecting  demoniacal  possessions  in  this  part 
of  China.  The  main  reason  for  my  delay  is  that 
I wished  to  investigate  on  the  spot  a case  which 
the  enclosed  letter  refers  to.  The  letter  I think 
speaks  for  itself;  and  needs  no  further  expla- 
nation. It  was  written  by  a very  reliable  native 
helper,  in  whom  I had  good  reason  to  confide, 
and  was  sent  to  Mr.  Williamson,  who  was  super- 
intending the  work  here  during  my  absence  in 
England.  A copy  of  the  letter  was  sent  to  the 
editor  of  ‘China’s  Millions,’  but  was  not  thought 
fit  for  publication.  On  my  return  to  China  in 
the  autumn  of  1876  Mr.  Williamson  kindly  gave 
me  a copy  of  the  letter,  and  we  visited  the  place 
together,  making  what  enquiries  we  could  about 
the  matter.  Since  then,  having  a station  there, 

73 


74 


DEMON-POSSESSION 


I have  frequently  visited  the  place,  and  become 
well  acquainted  with  all  the  parties  concerned. 
I have  visited  the  place  since  receiving  your  note 
and  took  the  opportunity  of  investigating  the 
case  in  the  house  where  it  occurred.  I heard 
an  account  of  the  facts  from  several  different 
persons  who  were  present,  and  all  agree  in  their 
statements.  To  my  mind,  it  is  as  clear  a case 
as  it  is  possible  to  conceive  of.  The  natives 
here  all  believe  most  firmly  that  the  woman  was 
possessed  of  a devil;  and  that  the  reading  of 
God’s  word  was  the  means  of  its  being  cast  out. 
The  young  man  mentioned  as  having  been  con- 
verted at  the  time  was  baptized  by  Mr.  William- 
son, and  is  now  one  of  our  junior  native  helpers. 
Just  now  he  is  here  for  study  during  the  week, 
and  supplying  a station  on  Sunday.  About  three 
years  ago  I baptized  the  mother  and  the  elder 
brother  and  sister  together,  so  that  of  a family 
of  six,  five  are  now  Christians.  But  strange  to 
say,  the  woman  who  was  possessed  is  not  con- 
verted, nor  is  her  husband.  They  both  say  they 
believe,  but  have  made  no  profession.  The 
woman  is  perfectly  well.  As  I can  vouch  for 
the  facts,  you  can  make  what  use  you  like  of  this 
letter,  and  put  my  name  to  it  if  you  wish.  The 
portion  of  Scriptures  read,  was  the  first  ten  verses 
of  St.  John’s  Gospel.” 

A translation  made  by  Rev.  Wm.  A.  Wills  of 
the  Chinese  paper  above  referred  to , written  by 
Chang  Ah-liang. 


RESPONSES  TO  CIRCULAR:  CONTINUED 


75 


“At  Yang-fu-Miao,  forty  li  S.  E.  ofTai-chao, 
is  a family  consisting  of  an  elderly  woman,  two 
sons,  and  the  elder  son’s  wife;  all  of  whom  live 
together.  The  eldest  son  was  a zealous  Bud- 
dhist, and  leader  in  the  idolatrous  ceremonies  in 
the  neighboring  temple;  the  younger  a Chris- 
tian, and  a member  of  the  Tai-chao  church. 

In  June  1876  the  son’s  wife  was  seized  with 
violent  pain  in  the  chest.  The  Christian  brother 
went  to  a place  seven  miles  distant,  to  get  ad- 
vice about  it.  After  his  departure  she  swooned 
for  an  hour,  then  revived  and  said  her  husband’s 
first  wife  (long  since  dead)  had  come  to  take  her 
and  her  husband  away.  The  friends  present 
were  much  alarmed,  and  promised  the  demon 
that  if  it  would  leave  the  woman  they  would  call 
six  priests  to  chant  the  classics  for  three  days. 
The  answer  was:  ‘Not  sufficient.’  They  then 

said  they  would  burn  a quantity  of  paper,  over 
which  the  name  of  Buddha  had  been  repeated 
many  times.  The  answer  as  before  was:  ‘Not 

sufficient.  ’ The  husband  brought  the  classics, 
chanted  several,  and  placed  the  book  on  her 
heart,  hoping  by  this  means  to  get  rid  of  the 
demon.  She  said:  ‘You  can’t  get  rid  of  me  by 

this  means.’  Then  a fishing  net  was  spread 
over  the  woman,  and  she  said:  ‘You  can’t  catch 

me  with  this.’  After  several  methods  had  been 
tried  the  Christian  brother  returned,  to  whom 
they  related  all  that  had  passed.  He  said  to 


76 


DEMON-POSSEFSION 


her:  ‘Why  do  you  talk  in  this  foolish,  confused 

manner.’  She  replied:  ‘I  am  not  confused;  I 

am  your  deceased  sister-in-law.  ’ He  said:  ‘You 
are  an  evil  spirit;  leave  her!’  He  read  the  New 
Testament  to  her,  but  she  turned  away,  and  did 
not  want  to  hear.  After  two  or  three  verses 
had  been  read,  she  said:  ‘Your  reading  pains 

me  to  death.  Don’t  read!  Don’t  read.  I will 
go.  ’ The  woman  then  got  up  and  attended  to 
her  duties;  and  until  the  time  I left  Tai-chao, 
at  the  end  of  1878  was  well  in  body  and  mind. 
The  husband  was  convinced  of  the  power  of  God, 
and  professed  to  believe  in  Christianity.  The 
neighbors  were  greatly  astonished,  and  one  young 
man  present  also  believed.” 

Letter  from  Rev.  H.  V.  Noyes  of  the  Ameri- 
can Presbyterian  Mission , Canton. 

“I  do  not  know  that  anything  I send  you  now 
in  regard  to  demoniacal  possession  will  be  in 
time  to  be  of  any  service.  I have  not  personally 
seen  much  of  it;  but  there  have  been  occasional 
instances  here,  and  especially  some  years  ago, 
of  the  native  preachers’  casting  out  devils — as 
the  natives  call  it.  I send  you  an  account  of 
two  instances,  as  I happen  to  know  the  native 
preachers  well.  Some  time  in  the  year  1868, 
in  the  fourth  month  of  the  Chinese  year,  Ho- 
kao,  a preacher  of  the  London  Mission,  was 
preaching  in  Fatshan,  and  a portion  of  his  dis- 


RESPONSES  TO  CIRCULAR:  CONTINUED  77 

course  referred  to  Jesus  casting  out  devils.  After 
the  service  a man  came  and  asked  Ho-kao  if  he 
could  cast  out  devils,  stating  that  he  had  a son 
thus  possessed;  and  if  Ho-kao  could  give  him 
relief  he  would  be  very  grateful.  Ho-kao  replied 
that  he  could  not;  but  Jesus  did  of  old,  and 
could  now  if  He  chose  to  do  so.  All  that  he 
himself  could  do  would  be  to  pray  to  Jesus;  and 
that  he  would  be  very  willing  to  do.  Ho-kao 
then  went  with  the  man  to  his  home  in  a village 
not  far  from  Fatshan,  and  found  that  his  son,  a 
grown  up  man,  had  been  disordered  for  ten  or 
more  days,  attacking  people  with  knives,  and 
making  attempts  to  set  fire  to  the  house;  so 
that  he  had  been  chained  to  a tree,  with  a little 
mat-shed  near  him  to  protect  him  when  it  rained. 
The  people  were  afraid  of  him.  Ho-kao  asked 
the  family  and  friends  all  to  kneel  down;  and 
some  one  forced  the  man  himself  down  on  his 
knees.  Ho-kao  then  prayed.  As  soon  as  the 
prayer  was  finished  the  chained  man  gave  one 
or  two  leaps  as  high  as  he  could,  and  then  Ho- 
kao  said:  ‘Take  off  the  chains!’  They  were 

all  afraid  to  do  this,  so  Ho-kao  himself  took 
them  off,  and  led  the  man  into  the  house.  He 
was  quiet  and  seemed  much  exhausted,  and  soon 
fell  asleep.  The  family  wished  to  burn  incense, 
etc.,  etc.,  but  were  told  to  do  nothing  of  the 
kind.  The  father  of  the  demoniac  tore  down 
everything  pertaining  to  idol-worship  in  his 


78 


DEMON-POSSESSION 


house,  and  would  have  nothing  more  to  do  with 
it  thereafter.  He  soon  joined  the  church,  and  has 
been  in  connection  with  it  ever  since.  The  de- 
moniac has  never  had  any  return  of  his  trouble. 
The  man  Ho-kao  who  prayed  with  him  is  an 
earnest  preacher,  and  a very  good  man.  He  is, 
I suppose,  now  about  fifty  years  of  age.  Ho-kao 
afterwards  had  a somewhat  similar  experience 
with  some  other  cases,  but  I am  not  acquainted 
with  the  particulars. 

“I  know  of  another  instance  which  occurred 
early  in  the  autumn  of  1872.  A native  assistant, 
of  the  English  Wesleyan  Mission,  was  passing 
along  one  of  the  streets  of  his  native  village, 
when  he  saw  a small  company  making  sport  of  a 
man,  who  they  said,  was  possessed  of  a devil. 
They  called  to  the  native  assistant  and  challenged 
him  to  come  and  cast  out  the  demon;  as  he 
claimed  that  the  God  of  the  Christians  had  such 
power.  He  went  and  prayed  with  the  man,  who 
then  became  much  more  quiet.  The  assistant 
visited  him  for  two  or  three  days,  when  he  ap- 
peared to  be  perfectly  well  and,  seemed  to  form 
an  exceedingly  strong  attachment  for  the  native 
assistant  who  had  prayed  for  him.  The  circum- 
stance led  to  the  formation  of  a class  which  met 
every  evening  for  the  study  of  the  Bible,  and 
some  were  converted.  I omitted  to  mention  in 
connection  with  the  case  at  Fatshan  that  the 
effect  seemed  to  be  good  in  drawing  favorable 


RESPONSES  TO  CIRCULAR:  CONTINUED 


79 


attention  to  the  work  going  on  in  connection 
with  the  chapel  there. 

“A  man  who  came  back  from  California  some 
years  ago,  a member  of  the  Presbyterian  church, 
was  said  to  be  able  to  exorcise  evil  spirits;  but 
was  one  hundred  and  fifty  miles  from  here,  and 
I am  not  acquainted  with  the  particulars.” 

In  July  1880  Mr.  Noyes  wrote  again  as  follows: 
“There  is  a case  of  the  supposed  casting  out  of 
evil  spirits  which  I have  not  mentioned.  It 
happened  ten  years  ago  at  Hin-kong,  in  the 
Hai-ping  district.  A returned  Californian  named 
Chao  Tsi-ming  prayed  in  the  name  of  Jesus  for 
a slave  girl  who  had  been  afflicted  as  they  said, 
by  an  evil  spirit,  for  eight  or  nine  years;  and  she 
recovered  and  has  been  well  ever  since.  One 
of  our  native  preachers  went  there  afterwards, 
and  found  a great  deal  of  interest  taken  by  the 
villagers  in  the  circumstances.  I have  obtained 
from  Ho  Yuing-she,  the  preacher  of  the  London 
Mission,  a written  statement  of  his  experience 
in  Fatshan  in  casting  out  spirits  and  enclose  it 
herewith.” 

Translation  of  Communication  from  Ho 
Yuing - she. 

“I  was  stationed  in  the  city  of  Fu-san,  and 
engaged  in  chapel  preaching,  when  I was  visited 
by  a man  from  the  neighborhood  of  Shin-Tsuen, 
about  twenty  li  distant.  He  said  that  his  elder 
brother  Tsai  Se-hiang  had  been  for  several 


80 


DEMON-POSSESSION 


months  afflicted  by  an  evil  spirit;  and  they  had 
made  use  of  every  kind  of  magic  for  expelling 
demons,  and  had  exhausted  all  the  forms  of  idol- 
worship  without  the  slightest  result.  He  said 
that  night  and  day  they  were  borne  down  by 
this  calamity,  and  found  themselves  absolutely 
powerless;  that  they  had  heard  that  Jesus  was 
the  Saviour  of  the  world,  and  that  by  His  name 
evil  spirits  might  be  cast  out;  and  therefore  they 
had  come  to  beg  the  disciples  of  Jesus  to  visit 
them,  and  in  the  name  of  Jesus  cast  out  the  de- 
mon. I said:  ‘Your  determining  to  come  and 

invite  a disciple  of  Jesus  to  your  home  to  cast 
out  the  devil  by  prayer,  is  certainly  an  excellent 
thing;  but  it  is  not  certain  that  the  members  of 
your  family  will  be  willing  to  trust  and  follow  us. 
Please  enquire  particularly  whether  his  wife,  chil- 
dren, and  brothers  are  willing  to  give  up  all 
idolatrous  practices,  and  reverencethe  true  God. 
If  they  are  willing  to  do  this,  bring  me  word 
again,  and  I will  gladly  go.’  The  next  day  the 
man  came  again,  and  said  all  were  willing  to 
comply  with  the  Christian  customs,  and  begged 
me  to  come.  I then  with  a companion  went 
back  with  him  to  his  home.  Arriving  at  his 
house  I saw  Tsai  Se-hiang’s  wife,  children  and 
relatives  all  very  sad  and  distressed.  I asked 
the  wife  about  her  husband’s  malady.  She  said: 
‘My  husband  has  been  afflicted  for  a long  time; 
we  have  wasted  our  substance  on  physicians; 


RESPONSES  TO  CIRCULAR:  CONTINUED 


81 


but  without  avail.  All  the  day  long  he  moans 
and  mutters,  he  has  almost  ceased  to  be  a man. 
In  the  night  his  malady  is  still  more  severe.  In 
our  extremity  we  have  besought  you  two  gentle- 
men to  visit  our  humble  home,  and  pray  for 
him;  and  in  the  name  of  Christ  cast  out  the 
evil  spirit.  It  depends  on  you  to  bring  back 
peace  and  happiness  to  our  family;  and  our 
grateful  remembrance  of  you  shall  have  no  end.  * 
I said  to  the  woman:  ‘Do  you  believe  in  Christ?’ 

She  replied:  ‘I  believe. ’ I said:  ‘If  you  be- 

lieve kneel  with  me  and  pray.’  After  prayer 
we  looked  at  Tsai  Se-hiang  and  saw  that  his 
countenance  was  peaceful  and  natural.  All  the 
family  were  wild  with  delight,  and  their  astonish- 
ment knew  no  bounds.  We  then  bade  them 
adieu,  and  came  away.  Very  strangely  and  un4 
expectedly  about  ten  days  afterwards  Mrs.  Tsai 
Se-hiang  again  worshiped  idols;  and  from  that 
time  her  husband’s  malady  returned.  She  im- 
mediately sent  her  brother  in-law  to  inform  me 
of  what  had  happened.  He  told  me  that  his  sis- 
ter-in-law had  not  kept  her  promise,  that  she 
had  disobeyed  the  commands  of  our  religion, 
and  gone  to  the  temple  to  worship  idols;  and 
the  evil  spirit  had  returned.  ‘So,’  said  he,  ‘we 
are  obliged  to  come  and  trouble  you  again,  and 
if  you  will  come  and  pray  for  him  our  gratitude 
will  be  more  than  we  can  express.’  This  time 
we  ourselves  did  not  go,  but  told  the  messenger 
6 Demon 


82 


DEMON-POSSESSION 


to  return  and  tell  his  sister-in-law  that  she  her- 
self ought  in  sincere  repentance  and  reformation 
to  trust  in  the  power  of  Jesus,  and  in  simple  faith 
pray  without  ceasing;  and  she  might  hope  that 
her  husband  would  again  be  restored  to  health. 
The  wife  followed  my  direction,  and  continued 
in  earnest  prayer  night  and  day;  and  the  evil 
spirit  was  driven  away  and  entirely  left  her  hus- 
band. From  that  time  he  was  completely  cured. 
In  the  eighth  month  he  came  to  the  chapel  with 
gifts  and  offerings  to  express  his  gratitude.  I 
very  gladly  accepted  his  thanks,  and  acknowl- 
edgments, but  declined  his  gifts.” 

The  following  communication  was  forwarded 
to  me  by  Rev.  J.  Innocent,  of  the  English 
Methodist  Mission  in  Tien-tsin.  He  says  in  his 
* letter  dated  Feburary  i , 1 88 1 : “I  have  obtained 
the  enclosed  account  from  one  of  our  catechists 
who  was  stationed  at  the  place  where,  and  at 
the  time  when,  the  event  narrated  took  place. 
I fear  it  lacks  detail.” 

[Translation] 

“In  the  province  of  Shantung,  Wu-ting  fu, 
Shang-ho-hien,  in  the  village  Yang-kialo,  there 
is  a family  named  Yang,  in  which  a woman  was 
grievously  tormented  by  evil  spirits,  and  had 
been  for  fifteen  years.  She  frequently  appeared 
on  the  streets  declaring  to  the  people  that  the 
teachings  of  the  Christian  religion  came  from 
heaven;  and  that  men  ought  to  believe  and  rev- 


RESPONSES  TO  CIRCULAR:  CONTINUED  83 


erence  this  religion.  She  was  asked:  ‘Has  not 

the  Mi-mi  religion  (a  local  sect)  power  to  cast 
you  out?’  She  replied:  ‘The  Mi-mi  kiao  is  a 

religion  of  demons;  how  could  it  cast  me  out? 
I am  also  a demon  (mo-kwei).’  Some  of  the 
native  Christians  heard  this  and  said:  ‘When 

Jesus  was  in  the  world  He  healed  diseases,  and 
cast  out  demons.  Why  cannot  we  who  believe 
in  Christ  do  the  same?’  Whereupon  those  pres- 
ent, Yang  Ching-tsue,  Yang  Shing-kung,  and 
Yang  Shiu-ching  earnestly  prayed  for  God’s  help 
in  casting  out  this  demon.  After  prayer  they 
proceeded  to  the  afflicted  woman’s  house.  Be- 
fore they  reached  it  the  woman  said:  ‘There 

are  three  believers  in  the  heavenly  doctrine  com- 
ing. ’ On  their  arrival  she  called  each  one  by 
name,  and  asked  them  to  be  seated.  She  then 
said:  ‘You  are  the  disciples  and  servants  of  the 

God  whom  I greatly  fear. ’ They  then  asked: 
‘What  is  your  name?’  The  answer  was:  ‘My 

name  is  Kyuin  (Legion).’  The  three  men  then 
charged  the  demon  to  leave  the  woman’s  body. 
The  demon  replied:  ‘I  have  helped  this  woman 

fifteen  years.  She  has  not  an  ornament  on  her 
head  or  her  feet  which  she  has  not  obtained  by 
my  assistance.  ’ After  a violent  fit  of  weeping  the 
demon  promised  to  leave  the  woman  on  the 
tenth  day  of  the  first  month.  And  on  that  day 
agreeably  to  its  promise,  it  left.”* 

* Compare  Acts,  XVI,  16-18,  and  Luke  VIU,  30.  Mk.  iii,  23.  i Cor.  x,  20, 


CHAPTER  VII 


OTHER  COMMUNICATIONS  FROM  VARIOUS 
SOURCES  IN  CHINA 

The  following  is  taken  from  the  “Christian 
Herald  and  Signs  of  the  Times”  of  August  4, 
1880. 

“A  Chinese  demon-possessed  woman  becoming 
a Bible-woman.” 

“The  Rev.  W.  R.  Stuart,  of  the  Foochow 
Mission  in  China,  (English  Church  Missionary 
Society)  in  his  report  of  work  during  the  past 
year, furnished  the  following  marvelous  cure  of  a 
demon-possessed  woman. 

“ -One  Sunday  morning,  about  a year  ago,  a 
woman  with  her  husband  and  four  children  came 
to  my  house  here,  and  asked  to  be  taken  in  and 
taught  ‘the  doctrine.  ’ We  replied  that  we  had 
no  place  where  they  could  reside,  and  no  means 
whereby  to  support  them.  The  poor  people  fell 
down  before  us,  knocking  their  heads  on  the 
ground,  beseeching  that  we  would  have  pity  on 
them,  and  teach  them  the  doctrine,  (i.  e.  Chris- 
tianity) for  that  the  woman  was  possessed  by  an 
evil  spirit,  and  had  come  a very  long  way  at  con- 

84 


FURTHER  COMMUNICATIONS 


85 


siderable  expense,  in  obedience  to  a dream  com- 
manding her,  if  she  would  get  rid  of  the  evil 
spirit,  to  go  to  Foochow,  and  learn  the  doctrine 
of  Jesus.  Still  we  replied  that  it  was  quite  im- 
possible that  we  should  take  them  in.  However, 
just  at  that  time  the  students  of  our  Theological 
College  were  in  need  of  a cook,  and  hearing  of 
this  family  they  sent  over  word  that  they  them- 
selves would  take  the  man  as  their  cook,  and 
subscribe  among  themselves  sufficient  to  sup- 
port the  family  for  a while;  allowing  them  to 
occupy  an  empty  room  underneath  the  college. 
To  this  we  agreed;  the  entire  expense  being 
borne  by  the  students. 

“Some  few  days  afterwards  I was  suddenly 
summoned  by  a message  that  the  woman  was 
in  one  of  her  fits,  and  I immediately  went  down 
with  Dr.  Taylor.  We  found  her  sitting  on  her 
bed,  waving  her  arms  about,  and  talking  in  an 
excited  manner.  She  evidently  had  no  control 
over  herself,  and  was  not  conscious  of  what  she 
was  saying.  Dr.  Taylor,  in  order  to  ascertain 
whether  it  was  merely  a hysterical  fit,  or  some- 
thing over  which  she  had  control,  called  for  a 
large  dinner  knife,  and  baring  her  arm  laid  the 
edge  against  the  skin,  as  though  he  intended  to 
cut;  but  the  woman  seemed  to  take  no  heed 
whatever.  He  then  threw  a cupful  of  water  in 
her  face;  but  she  seemed  to  mind  this  as  little 
as  the  knife;  never  for  a moment  stopping  in 


86 


DEMON-POSSESSION 


her  loud  talk;  and  strange  to  say,  as  far  as  I 
could  follow  it,  it  was  entirely  about  God  and 
Christ  and  the  Holy  Spirit;  and  that  she  believed 
in  the  Son  of  God. 

“This  was  the  more  strange,  seeing  that,  as  far 
as  we  could  reason,  the  woman  never  had  any 
opportunity  whatever  of  learning  the  doctrine. 
Holding  her  hand  I induced  her  to  stop  for  one 
moment,  and  said:  ‘Who  is  this  Son  of  God; 

do  you  know?’  She  replied  at  once  in  the  same 
wild  way  as  before:  ‘Yes,  I know,  He  is  Jesus: 

Jesus  is  the  Son  of  God.  ’ * 

“A  few  moments  afterwards  she  shivered  all 
over  three  times  in  a strange  way.  I caught  her 
hands  thinking  she  was  about  to  fall.  But  she 
seemed  to  get  better,  and  lay  quietly  down  on 
the  bed.  The  next  day  or  two  she  remained  in 
bed,  and  on  Saturday  night  following  she  again 
had  a dream.  The  evil  spirit  seemed  to  seize 
her  by  the  neck,  commanding  her  to  leave  Foo- 
chow at  once,  and  return  to  her  home,  or  it 
would  kill  her.  However  instead  of  obeying  she 
ran  by  herself  Sunday  morning  to  the  church, 
and  while  there  the  pain  which  she  had  been 
feeling  all  the  morning  in  her  neck  left  her,  and 
she  experienced  a strangely  happy  sensation; 
and  since  that  day  she  has  had  no  return  of 
those  attacks  which  she  had  been  subject  to  con- 
tinually for  three  years  previously,  and  to  ob- 
tain a cure  for  which  she,  poor  woman,  had  pre- 


♦ Compare  Mark  III,  II. 


FURTHER  COMMUNICATIONS 


87 


sented  many  costly  offerings  to  the  idols.  Now 
for  a year  she  has  been  working  with  Mrs. 
Stuart,  and  nothing  could  exceed  her  diligence 
and  earnest  desire  to  learn  the  way  of  God  more 
perfectly.  Just  lately  she  has  returned  home 
well  able  to  read  the  New  Testament,  and  parts 
of  the  Old  Testament,  burning  with  a desire  to 
teach  her  relations  and  friends  at  Chia-Sioh, 
none  of  whom,  as  yet,  know  anything  of  the 
truth.” 

Further  particulars  connected  with  this  case 
are  given  in  an  account  of  it  written  by  Mrs. 
Stuart,  and  published  in  “Woman’s  Work,” 
May,  1880.  After  alluding  to  the  happy  experi- 
ence referred  to  above  Mrs.  Stuart  says: 

“All  the  Christians  there,  both  men  and  wo- 
men, had  been  praying  very  earnestly  for  her, 
and  were  greatly  rejoiced  when  they  heard  of 
this  happy  result. 

“Soon  after  this  she  joined  our  class  of  Chris- 
tian women,  who  came  to  our  house  daily  to 
study,  and  was  most  remarkable  for  her  great 
diligence  and  eager  desire  to  learn.  She  learned 
quickly  and  easily,  and  seemed  to  take  great  de- 
light in  it.  Her  great  anxiety  was  to  learn 
enough  herself  to  be  able  to  teach  her  relations 
and  friends,  especially  her  parents;  for  she  was 
so  afraid  that  they  might  die  before  she  had 
taught  them  to  know  and  love  the  Saviour. 

“Her  relations, hearing  that  she  was  cured,  were 


88 


DEMON-POSSESSION 


very  much  astonished,  and  sent  her  messages 
several  times  asking  her  to  come  back  and  teach 
them  about  the  Christian’s  God;  for  they  be- 
lieved He  must  have  greater  power  than  their 
idols.  She  remained  with  us  however  until  she 
had  learned  to  read  the  colloquial  New  Testa- 
ment very  fairly;  and  a short  time  ago  the  whole 
family  returned  to  their  native  village,  taking 
with  them  a well  instructed  Christian  woman  to 
help  them  in  teaching  their  heathen  relations 
and  friends.  She  begged  us  to  remember  them 
in  prayer  that  God  would  give  them  wisdom  and 
incline  the  hearts  of  the  people  to  listen  to  them ; 
for  she  felt  she  must  obey  the  Saviour’s  com- 
mand given  of  old  to  one  in  a similar  position: 
‘Return  unto  thine  own  house  and  show  how 
great  things  God  hath  done  unto  thee.  ’”  * 

The  following  are  extracts  from  an  account 
of  a supposed  case  of  “possession”  in  the  pro- 
vince of  Kwang-tung,  which  was  published  in 
1880.  Many  interesting  details  relating  to  Chi- 
nese social  life  and  customs  are  omitted. 

“How  a Familiar  Spirit  was  Ejected  from  the 
Yong  Family.” 

Translated  from  the  verbal  narrative  of  Mrs. 
Yong,  by  Miss  A.  M.  Field,  author  of  “Pagoda 
Shadows.” 

“‘The  first  thing  that  I remember  in  my  life  is 

the  distress  of  extreme  poverty When 

I was  fifteen  years  old  my  mother  was  attacked 


* Compare  Luke  VIII,  38,  39. 


FURTHER  COMMUNICATIONS 


89 


by  a demon,  and  she  could  not  drive  it  away. 
Christians  have  only  to  resist  the  devil  and  he 
flees  from  them;  * but  people  who  know  nothing 
about  God  have  only  their  own  strength  with 
which  to  meet  demons,  and  they  have  to  suc- 
cumb to  them.  My  mother  had  violent  palpi- 
tations of  the  heart,  spasmodic  contractions  of 
the  muscles,  and  foaming  at  the  mouth.  Then 
she  would  speak  whatever  the  demon  told  her  to 
say,  and  would  do  whatever  he  impelled  her  to 
do.  My  father  told  her  that  it  was  very  bad  to 
be  a spirit-medium ; but  if  she  was  going  to  be 
one  she  must  be  an  honest  one,  and  never  give 
other  than  good  advice,  nor  take  more  than  fair 
pay  for  her  services.  She  never  took  more  than 
two  or  three  cents  from  any  one  who  came  to 
her  for  a consultation  with  the  demon.  There 
were  several  spirit-mediums  in  our  village,  but 
none  was  so  popular  as  my  mother  became.  . . . 
When  I was  twenty-two  my  father  died,  and 
shortly  after,  the  two  young  women  that  my 
mother  had  taken  as  wives  for  two  of  my 
brothers,  died,  within  twenty  days.  My  brothers 
then  said  that  my  mother’s  familiar  spirit  was  a 
harmful  one,  and  that  they  would  no  longer  live 
in  the  house  with  it.  The  two  elder  boys  went 
away  and  became  the  sons  of  a well-to-do  kins- 
man; the  third  set  up  housekeeping  apart  from 
us;  and  the  youngest  hired  himself  out  to  a 
petty  official.  My  mother  was  greatly  distressed 

* Jas.  IV,  7. 


90 


DEMON-POSSESSION 


by  all  this,  and  thought  she  would  try  to  rid 
herself  of  her  possessor;  but  the  demon  told  her 
that  if  she  tried  to  evict  him  she  would  be  the 
worse  for  it;  and  she  then  dared  to  do  nothing 
for  her  own  salvation.” 

Then  follows  a long  account  of  the  manner  in 
which  the  family  heard  of  Christianity  which 
they  finally  embraced.  Then  the  story  proceeds 
as  follows:  “As  the  Holy  Spirit  entered  my 

mother’s  heart  the  demon  went  out.  When  she 
knew  about  the  true  God,  and  trusted  in  Jesus, 
she  no  longer  feared  the  demon,  and  when  he 
came  and  agitated  her  heart  and  twisted  her 
muscles,  she  prayed  to  God  till  the  demon  left 
her.  The  idols  were  all  put  out  of  the  house, 
and  the  other  members  of  the  family  began  to 
believe. 

All  the  neighbors  protested  against  my 
mother’s  ceasing  to  interpret  the  will  of  the 
gods  to  them.  When  they  saw  that  my  brother 
Po-hing  and  I were  determined  to  be  Christians 
they  urged  my  mother  to  separate  from  us,  and 
continue  her  old  occupation.  But  we  held  to 
our  mother,  and  finally  brought  her  heart  and 
all  with  us.  We  have  less  money  than  we  had 
when  my  mother  was  a spirit-medium;  but  we 
have  what  is  worth  more  than  money,  a knowl- 
edge of  the  truth,  and  the  joy  that  comes  from 
the  consciousness  that  we  are  in  the  way  to 
Heaven 


FURTHER  COMMUNICATION 


91 


The  familiar  spirit  troubles  my  mother  no 
more.  Every  member  of  our  household  is  a be- 
liever, and  several  of  our  neighbors  come  to  our 
house  for  Sunday  worship.” 

At  the  end  of  the  above  translation  Miss 
Field  adds  the  following  remarks: 

“This  old  woman,  named  Lotus,  was,  when  I 
first  saw  her,  the  least  hope-inspiring  of  all  the 
women  who  have  come  under  my  instruction. 
Her  son  and  daughter  had  urged  her  to  come  out 
here  to  see  me,  hoping  I might  lead  her  to  the 
Saviour,  but  not  daring  to  present  other  motives 
for  her  coming  than  that  of  “seeing  the  Teacher- 
ess’  pretty  foreign  pictures  and  furniture.”  She 
came  with  them,  saying  she  did  not  care  about 
hearing  any  preaching,  but  as  she  had  not  been 
away  from  home  for  a long  time  she  would  go 
and  see  the  Teacheress.  She  seemed  such  a 
wreck  as  a demon  might  make  of  a woman. 
Her  hands  shook  so  that  she  could  scarcely  hold 
a book;  her  head  vibrated  incessantly  from 
palsy;  and  her  split  tongue,  slashed  often  in  her 
frenzies  to  draw  blood  for  medicine,  appeared 
like  a forked  one,  about  to  fly  out  of  her  mouth 
as  she  talked.  Her  mind  was  completely  satu- 
rated with  heathenism.  I wondered  whether 
the  rays  of  Divine  light  would  ever  penetrate  the 
great  depth  of  paganism  in  which  her  soul  was 
sunk;  and  whether  they  would  ever  so  quicken 
it  that  it  would  burst  the  tangled  coils  of  the 


92 


DEMON-POSSESSION 


superstitions  which  bound  it.  That  was  three 
years  ago.  To-day  that  old  woman  is  a Chris- 
tian, singularly  quick  in  apprehending  the  high- 
est spiritual  truths,  and  with  a great  love  for 
the  Bible,  which  she  delights  in  reading  to  her- 
self and  others. 

“Had  I stood  beside  the  Lord  in  Judea  when 
he  healed  the  demoniac  that  raged  among  the 
tombs,  and  with  my  mortal  eyes  had  seen  that 
man  sitting  at  the  feet  of  Jesus,  clothed  and  in 
his  right  mind,  the  miracle  would  have  appeared 
to  me  no  greater  than  this  one,  and  no  more  truly 
the  work  of  His  hand.”  (Swatow,  China,  1880.) 

My  readers  will  probably  think  that  the  cases 
of  supposed  demon-possession  already  given  are 
quite  sufficient  for  a fair  presentation  of  the 
whole  subject,  and  that  a continuation  of  these 
cases,  which  might  be  indefinitely  multiplied, 
would  be  not  only  useless,  but  monotonous  and 
wearisome. 

As  some  persons,  however,  may  be  specially 
interested  in  further  details,  and  especially  in 
new  phases  of  these  phenomena,  other  cases 
from  our  Shantung  stations  and  other  places  in 
North  China,  may  be  found  in  the  Appendix. 
These  coming  from  familiar  acquaintances,  who 
could  be  questioned  and  cross-questioned,  are 
specially  accompanied  with  circumstantial  de- 
tails. Similar  facts  and  experiences  from  other 
eastern  nations,  and  from  European  nations,  are 


FURTHER  COMMUNICATIONS 


93 


given  in  the  chapters  immediately  following. 

Before  closing  this  chapter  I think  it  well  to 
make  some  reference  to  the  experience  and  testi- 
mony of  Roman  Catholic  missionaries  in  China, 
on  this  subject.  It  would  not  be  difficult  to 
multiply  evidence  from  this  source  to  almost  any 
extent.  I will  content  myself  with  introducing 
an  extract  from  the  letter  of  D.  M.  St.  Martin, 
a translation  of  which  was  kindly  sent  me  by 
S.  Wells  Williams,  LL.  D.  This  communication 
is  important,  as  showing  how  common  supposed 
cases  of  demon-possession  were  in  China  more 
then  half  a century  ago;  and  how  missionaries  of 
this  church  have  dealt  with  them. 

Translation . 

“Experience  moreover  has  proved  that  relig- 
ion spreads  the  more  it  is  persecuted.  Those 
who  had  no  knowledge  of  this  before,  astonished 
at  the  faithfulness  and  intrepidity  of  the  con- 
fessors of  this  faith,  acknowledged  at  least  that 
there  was  in  it  something  more  than  human. 
They  then  longed  to  be  instructed  in  the  truth. 
As  simply  as  possible  were  taught  to  them  the 
doctrines  of  the  gospel;  and  with  the  same  sim- 
plicity they  believed. 

Strongest  of  proofs  for  them  was  the  fact,  al- 
ways remaining,  of  the  Christian’s  power  over 
demons.  It  is  amazing  how  much  these  poor 
infidels  are  tormented  by  them.  From  them 


94 


. DEMON-POSSESSION 


they  can  discover  no  remedy  save  in  the  prayers 
of  the  Christians,  by  whose  assistance  they  are 
delivered  and  converted.  I am  at  this  moment 
awaiting  the  outcome  of  an  event  that  bids  fair 
to  turn  to  the  advantage  of  religion.  There  is 
at  a distance  of  seven  or  eight  leagues  from  here 
the  home  of  certain  pagans  which,  during  a 
month  past,  has  been  infested  with  demons. 
They  maltreat  all  there  who  oppose  them,  and 
have  been  seen  from  time  to  time  setting  the 
house  on  fire;  so  that  the  wretched  occupants 
are  kept  ever  on  the  alert.  They  have  had  re- 
course to  all  kinds  of  superstition;  having  called 
upon  their  Bonzes,  who  are  the  priests  of  the 
country;  but  the  Bonzes  could  do  naught.  The 
pater  familias,  at  whose  house  we  reside,  pro- 
posed to  go  thither;  and  upon  accepting  his  sug- 
gestion I gave  him  what  instruction  was  neces- 
sary, and  he  went  He  is  a man  of  most  admir- 
able faith.  He  was  converted  some  five  or  six 
months  ago,  and  has  himself  converted  all  his 
family,  which  is  an  unusually  large  one.  He 
has  worked  many  marvelous  cures,  saying  to  the 
sick:  ‘Believe,  and  thou  shalt  be  made  whole,’ 

and  this  practice  is  usually  attended  with  suc- 
cess. He  has  already  been  persecuted  for  the 
faith,  and  borne  his  sufferings  with  the  greatest 
constancy.  My  trust  in  God’s  compassion  is 
such  that  I know  his  journey  will  be  a perfect 
success.” 

Letters  of  D.  M.  Saint  Martin. 


CHAPTER  VIII 


DEMON-POSSESSION  IN  INDIA,  JAPAN  AND  OTHER 
LANDS. 

The  “Contemporary  Review, ” February,  1876, 
contains  an  article  from  the  pen  of  a well-known 
English  missionary  in  India,  the  Rev.  Robert  C. 
Cardwell,  D.D.,  now  missionary  bishop,  which 
gives  the  observations  and  conclusions  of  one 
who  is  well  qualified  to  speak  on  this  subject. 
The  article  is  entitled  “Demonolatry,  Devil 
Dancing,  and  Demoniacal  Possession.”  Ex- 
tracts only  can  be  given  here,  as  the  paper  is  too 
long  to  be  presented  entire. 

Dr.  Cardwell  says:  “I  have  examined  several 

of  the  phases  of  modern  devil  worship,  but  must 
confess  that  I am  in  a state  of  considerable  per- 
plexity. I daresay  I have  seen  almost  as  much 
of  the  cultus  of  evil  spirits  in  the  East  as  any 
living  man  has;  but  still,  although  I am  far  from 
being  credulous,  I should  like  to  be  convinced 
fully  and  finally  of  the  unreality  of  several  of  the 
manifestations  and  phenomena  which  have  come 
before  my  notice.  . . . 

“I  write  of  that  I have  seen.  And  I ask  calmly 
95 


96 


DEMON-POSSESSION 


and  advisedly,  the  strange  startling  question: 
Does  devil-possession , in  the  sense  in  which  it 
is  referred  to  in  the  New  Testament , exist  at 
this  present  time  amongst  the  least  civilized  of 
the  nations  of  the  globe ? I have  met  several  men 
of  the  widest  learning,  and  deepest  experience, 
who  never  would  answer  me  fully  and  frankly 
this  question.  It  is  one  of  the  easiest  things  in 
the  world  to  sneer  at  the  very  mention  of  such  a 
proposition 

“At  the  outset  of  this  enquiry  a question  arises 
which  in  itself  is  open  to  endless  argument: 
What  was  the  nature  of  demoniacal  possession 
in  the  time  of  our  Lord  and  Saviour  Jesus  Christ? 
No  doubt  the  simplest  answer  would  be  an  abso- 
lute negation  of  the  premise,  by  affirming  that 
there  never  was  such  a thing  as  devils  entering 
into  men,  and  indeed  that  devils  do  not  exist. 
Into  such  a realm  of  controversy  it  is  impossible 
for  me  to  follow  the  reasoner.  I am  a Christian 
in  my  fixed  beliefs,  and  credit  the  plain  sense 
of  the  sacred  narrative.  The  God  incarnate 
cast  out  demons  who  seem  to  have  done  their 
best  to  become  themselves  incarnate.  Evil 
spirits  dwelt  in  the  bodies  of  men  and  exercised 
tyrannical  influence  over  their  victims.  By  the 
mouths  of  men  they  spoke,  though  with  them 
they  could  not  become  corporate.  They  had 
the  power  of  inflicting  bodily  punishment.  They 
rent  some;  others  they  made  to  gnash  with  their 


DEMON-POSSESSION  IN  INDIA 


97 


teeth.  They  hurried  them  hither  and  thither. 
They  bore  them  away  from  the  society  of  their 
fellows.  They  hurled  living  beings  headlong  to 
self-destruction.  In  a word  they  appear  to  have 
had  a distinct  spiritual  personality.  If  I believe 
rightly  it  was  not  merely  hysteria,  epilepsy, 
mania,  or  various  kinds  of  raving  madness  that 
Christ  cured;  He  ‘cast  out  evil  spirits’  which 
had  ‘taken  possession’  of  the  bodies  of  men. 
These  spirits  were  the  emissaries  of  Satan ; as 
God  He  had  power  over  them  and  prevailed. 
This  appears  to  me  to  be  part  of  a Gospel  which 
is  not  against,  but  beyond  reason,  and  must  as 
such  be  humbly  received. 

“But  let  my  view  be  ever  so  incorrect,  it  only 
partially  affects  my  main  argument.  I contend 
that  it  appears  that  certain  demonolators  of  the 
present  day,  as  far  as  the  outward  evidence  of 
their  affliction  goes,  display  as  plain  signs  of 
demoniacal  possession  as  ever  were  displayed 
eighteen  hundred  years  ago.  I hold  that — as 
far  as  sense  can  be  trusted,  and  history  relied 
upon — several  peyadis , or  devil -dancers,  could 
be  produced  to-morrow  in  Southern  India,  who, 
as  far  as  can  be  ascertained,  are  as  truly  possessed 
of  evil  agencies  as  was  the  man  who  was  forced 
by  the  fiends  within  him  to  howl  that  he  was 
not  himself,  but  that  his  name  was  Legion.  Not 
a few  of  the  persons  I refer  to  are,  on  ordinary 
occasions  calm.  They  have  their  avocations, 

7 Demon 


98 


DEMON-POSSESSION 


and  often  pursue  them  diligently.  Sometimes 
they  have  their  wives  and  children;  they  possess 
their  inherited  hut,  small  plantation  garden,  well, 
and  score  of  palmyras.  They  eschew  bhang  as 
a rule,  and  the  juice  of  the  poppy,  and  arrack. 
They  are  quiet,  sleepy  men  and  women  who  oc- 
cupy much  of  their  time  in  Staring  over  the  yel- 
low drifting  sands  at  the  quailflocks,  as  they  flit 
hither  and  thither,  or  at  the  gaunt  solitary  wolves 
which  skulk  under  the  shade  of  thorny  thickets, 
waiting  for  an  unwary  goat  to  pass  by.  But 
evening  draws  near;  the  sunset  reddens  over 
the  Ghauts;  the  deep  mellow  notes  of  the  wood- 
pigeons  grow  fainter,  and  they  cease;  fire-flies 
twinkle  out;  great  bats  flap  by  lazily  overhead; 
then  comes  the  dull  tuck  of  the  tom-tom;  the 
fire  before  the  rustic  devil-temple  is  lit;  the 
crowd  gathers  and  waits  for  the  priest.  He  is 
there!  His  lethargy  has  been  thrown  aside,  the 
laugh  of  the  fiend  is  in  his  mouth.  He  stands 
before  the  people,  the  oracle  of  the  demon,  the 
devil-possessed!.  . . . He  believes  he  is  pos- 
sessed of  the  local  demon  whom  he  continually 
treats  just  as  if  it  were  a divinity;  and  the  peo- 
ple believe  in  his  hallucination.  They  shudder, 
they  bow,  they  pray,  they  worship.  The  devil- 
dancer  is  not  drunk;  he  has  eschewed  arrack, 
and  is  not  suffering  from  the  effects  of  Ganja , 
abin  mayakham , as  the  Tamil  poet  calls  it. 
He  has  not  been  seized  with  epilepsy;  the  se- 


DEMON-POSSESSION  IN  INDIA 


99 


quel  shows  that.  He  is  not  attacked  with  a fit 
of  hysteria;  although  within  an  hour  after  he  has 
begun  his  dancing,  half  of  his  audience  are 
thoroughly  hysterical.  He  can  scarcely  be  mad, 
for  the  moment  the  dance  is  over  he  speaks 
sanely,  and  quietly  and  calmly.  What  is  it 
then?  You  ask  him.  He  simply  answers:  ‘The 
devil  seized  me,  sir.’  You  ask  the  bystanders. 
They  simply  answer:  ‘The  devil  must  have 

seized  him.’  What  is  the  most  reasonable  in- 
ference to  draw  from  all  this?  Of  one  thing  I 
am  assured — the  devil-dancer  never  ‘shams’  ex- 
citement  Whether  this  be  devil-posses- 

sion or  not,  I cannot  help  remarking  that  it  ap- 
pears to  me  that  it  would  certainly  have  been 
regarded  as  such  in  New  Testament  times.  It 
is  an  extremely  difficult  thing  for  a European  to 
witness  a devil-dance.  As  a rule  he  must  go 
disguised,  and  he  must  be  able  to  speak  the 
language  like  a native,  before  he  is  likely  to  be 
admitted  into  the  charmed  circle  of  fascinated 
devotees,  each  eager  to  press  near  the  possessed 
priest,  to  ask  him  questions  about  the  future, 
whilst  the  divine  afflatus  is  in  its  full  force  upon 
him.”  (See  Virgil’s  account  of  the  Sibyl,  p.  430.) 

The  author  closes  a long  and  graphic  descrip- 
tion of  the  phenomena  of.  devil-dancing  in  the 
following  words: 

“Shrieks,  vows,  imprecations,  prayers,  and 
exclamations  of  thankful  praise  rise  up  all  blended 


100 


DEMON-POSSESSION 


together  in  one  infernal  hub-bub.  Above  all  rise 
the  ghastly  guttural  laughter  of  the  devil-dancer, 
and  his  stentorian  howls:  ‘I  am  God!  I am 

the  only  true  God!’  He  cuts  and  hacks  and 
hews  himself,  and  not  very  infrequently  kills 
himself  then  and  there.  His  answers  to  the 
queries  put  to  him  are  generally  incoherent. 
Sometimes  he  is  sullenly  silent,  and  sometimes 
whilst  the  blood  from  his  self-inflicted  wounds 
mingles  freely  with  that  of  his  sacrifice,  he  is 
most  benign,  and  showers  his  divine  favors  of 
health  and  prosperity  all  round  him.  Hours 
pass  by.  The  trembling  crowd  stand  rooted  to 
the  spot.  Suddenly  the  dancer  gives  a great 
bound  in  the  air.  When  he  descends  he  is  mo- 
tionless. The  fiendish  look  has  vanished  from 
his  eyes.  His  demoniacal  laughter  is  still.  He 
speaks  to  this  and  to  that  neighbor  quietly  and 
reasonably.  He  lays  aside  his  garb,  washes  his 
face  at  the  nearest  rivulet  and,  walks  soberly 

home  a modest  well-conducted  man 

“After  all  has  been  said  and  described,  the 
prime  question  remains:  Do  there  exist  in  the 

present  day  such  instances  of  demoniacal  pos- 
session as  those  which  elicited  the  marvelous  in- 
tervention of  Christ?  If  the  case  now-a-days  of 
the  demonolators  of  Southern  India  differs  from 
that  of  the  Hebrews,  who  in  the  time  of  Christ 
were  possessed  with  devils,  will  any  one  point 
out  to  me  the  exact  bound  and  limit  of  the  differ- 


DEMON-POSSESSION  IN  INDIA 


101 


ence?  The  question  I raise  is  surely  one  which 
Christians  of  all  creeds  may  fairly  and  calmly 
consider  and  argue.  Is  there  such  a thing  as 
‘demoniacal  possession’  in  the  present  day, 
amongst  barbarous  and  uncivilized  tribes?  And 
if  it  does  exist,  does  it  materially  differ  from  the 
kindred  afflictions  which  the  Great  Physician, 
in  His  infinite  mercy,  deigned  to  cure,  whilst  He 
walked  as  man  amongst  men?” 

An  article  in  the  “Nineteenth  Century,”  Oc- 
tober, 1880,  on  “Demoniacal  Possessions  in  In- 
dia,” by  W.  Knighton,  Esq.,  is  interesting  and 
important  as  giving  the  views  and  observations 
of  an  English  official  in  India.  Here  again  we 
have  room  only  for  the  following  extracts: 

“In  conversation  with  an  intelligent  Talukdar, 
Abdul-kurim  by  name,  when  I was  a magistrate 
in  Oudh,  I learned  that  this  Satanic  or  demonia- 
cal possession  was  commonly  believed  in  not 
only  by  the  peasantry  of  Hindustan  proper,  but 
also  by  the  higher  classes,  the  nobility,  and 
learned  proprietors.  . . . 

“The  exorcists  have  their  own  method  of  pro- 
cedure, but  violence  and  the  infliction  of  pain  to 
cast  out  the  devils  are  the  most  common.  When 
the  cure  is  not  effected,  the  devil  is  said  to  be 
vicious  and  obstinate.  Then  severe  beating 
is  resorted  to,  and  in  some  instances  cotton  wicks 
soaked  in  oil  are  lighted  and  stuffed  up  the  nos- 
trils, etc.  . . » Both  Hindus  and  Mohamme- 


102 


DEMON-POSSESSION 


dans  resort  to  the  Dongah  at  Ghonspore,  bring- 
ing with  them  their  afflicted  relations  to  be  ex- 
orcised— idiots,  lunatics,  hysterical  patients,  all 
are  brought;  for  the  ignorant  villagers  class 
them  all  under  the  same  category;  they  are  all 
equally  possessed  with  devils,  and  Ghonspore  is 
the  place  to  have  the  demons  cast  out.  Cures 
must  of  course  sometimes  be  effected  or  the 
superstition  could  not  survive;  cures  doubtless 
the  result  of  the  action  of  pain  or  unwonted  ex- 
citement to  diseased  nerves.  Faith  in  Ghons- 
pore and  its  efficacy  in  the  cure  of  the  possessed 
with  devils  is  spread  all  over  the  adjoining 
country.” 

In  the  article  from  which  the  above  extracts 
are  taken,  Mr.  Knighton  gives  a detailed  account 
of  a case  which  he  examined  into  particularly. 

It  was  that  of  a young  woman  named  Melata, 
the  wife  of  a man  named  Ahir,  who  was  a culti- 
vator in  the  employ  of  Abdul-Kurim  above  men- 
tioned, Mr.  Knighton  said  he  saw  the  woman 
after  the  supposed  exorcism  of  the  devil.  “A 
well  formed,  active,  intelligent  woman  with  large 
lustrous  black  eyes.  When  her  father  and 
mother  died  she  sank  into  melancholy.  Then 
it  was  that  she  became  possessed.  Neither  she 
nor  her  husband  had  any  doubt  of  the  fact.  . . 
“ I conversed  with  several  villagers  on  the  subject. 
Possession  by  an  evil  spirit  was  plain  to  all  of 
them,  and  the  old  hag,  her  enemy,  who  lived 


DEMON-POSSESSION  IN  INDIA 


103 


opposite  to  her,  was  accused  as  the  cause.  . . 
She  became  morbid,  sullen,  taciturn.  At  length 
her  disease  culminated  in  dumbness. 

“The  woman  was  taken  to  the  shrine  at  Ghons- 
pore  and  treated  at  first  by  beating,  questioning, 
and  enchantments;  but  all  in  vain.  Then  ‘by 
the  ojah’s  command,  * said  Gemganarain,  ‘I  tied 
her  hands  behind  her.  I tied  her  feet.  Cotton 
wicks  steeped  in  oil  were  prepared.  They  were 
lighted  and  stuffed  up  her  nostrils  and  into  her 
ears.  It  cured  her.  It  drove  out  the  devil. 
She  shrieked  and  spoke.  She  was  convulsed 
and  became  insensible.  She  is  well  now.  The 
devil  has  left  her.  And  it  was  true.  In  three 
days  she  returned  with  me;  and  the  old  hag 
died;  and  she  has  been  well  ever  since.  The 
darkness  of  hell  was  in  our  home  before;  now 
we  have  the  light  of  heaven.  ’ All  the  villagers 
confirm  this;  none  more  readily  than  Melata 
herself.”  (See  pp.  193-4  in  this  volume.) 

In  a visit  to  Japan  in  the  summer  of  1890  I 
found  on  inquiry  that  the  beliefs  and  experiences 
of  the  natives  of  Japan  with  regard  to  demon- 
possession are  not  unlike  those  of  the  Chinese. 
I had  a conversation  and  some  correspondence 
with  one  of  the  professors  in  the  Imperial  Uni- 
versity in  Tokyo,  who  is  making  a special  in- 
vestigation of  this  subject,  and  we  may  hope 
that  the  results  of  his  enquiries  will  be  made 
known  to  the  public  at  no  distant  date.  In  the 


104 


DEMON-POSSESSION 


meantime  we  have  some  very  interesting  state- 
ments relating  to  demonology  in  a recent  work 
entitled  “Things  Japanese,”  by  Basil  Hall  Cham- 
berlain, professor  of  Japanese  and  Philology  in 
the  Imperial  University  of  Japan.  It  was  pub- 
lished in  1890. 

Professor  Chamberlain  says : “ Chinese  notions 
concerning  the  superhuman  power  of  the  fox, 
and  in  a lesser  degree  of  the  badger  and  the  dog, 
entered  Japan  during  the  early  Middle  Ages. 
One  or  two  mentions  of  the  magic  foxes  occur 
in  the  Uji  Jui,  a story  of  the  eleventh  century, 
and  since  that  time  the  belief  has  spread,  and 
grown,  till  there  is  not  an  old  woman  in  the  land 
— or,  for  the  matter  of  that,  not  a man  either — 
who  has  not  a circumstantial  fox  story  to  relate, 
as  having  happened  to  some  one  who  is  at  least 
an  acquaintance  to  an  acquaintance.  . . The 
name  of  such  tales  is  legion.  More  curious  and 
interesting  is  the  power  with  which  these  demon 
foxes  are  credited  of  taking  up  their  abode  in 
human  beings  in  a manner  similar  to  the  pheno- 
mena of  possession  by  evil  spirits  so  often  re- 
ferred to  in  the  New  Testament.  Dr.  Baelz,  of 
the  Imperial  University  of  Japan,  who  has  had 
special  opportunities  for  studying  these  cases  in 
the  hospital  under  his  charge,  has  kindly  com- 
municated to  us  some  remarks,  of  which  the  fol- 
lowing is  a resume : 

“Possession  by  foxes  (kitsuni-tsuki)  is  a form 


DEMON-POSSESSION  IN  INDIA 


105 


of  nervous  disorder  or  delusion  not  uncommonly 
observed  in  Japan.  Having  entered  the  human 
being,  sometimes  through  the  breast,  more  often 
through  the  space  between  the  finger  nails  and 
the  flesh,  the  fox  lives  a life  of  his  own,  apart 
from  the  proper  self  of  the  person  who  is  harbor- 
ing him.  There  thus  results  a sort  of  double 
entity  or  double  consciousness.  The  person 
possessed  hears  and  understands  everything  that 
the  fox  inside  says  or  thinks,  and  the  two  often 
engage  in  a loud  and  violent  dispute,  the  fox 
speaking  in  a voice  altogether  different  from  that 
which  is  natural  to  the  individual.  The  only 
difference  between  the  cases  of  possession  men- 
tioned in  the  Bible  and  those  observed  in  Japan 
is  that  it  is  almost  exclusively  women  that  are 
attacked,  mostly  women  of  the  lower  classes. 
Among  the  predisposing  conditions  may  be  men- 
tioned a weak  intellect,  a superstitious  turn  of 
mind,  and  such  debilitating  diseases,  as,  for  in- 
stance, typhoid  fever.  Possession  never  occurs 
except  in  such  subjects  as  have  heard  of  it  al- 
ready and  believe  in  the  reality  of  its  existence. 

“To  mention  one  among  several  cases.  I was 
once  called  in  to  a girl  with  typhoid  fever.  She 
recovered;  but  during  her  convalescence,  she 
heard  the  women  around  her  talk  of  another 
woman  who  had  a fox  and  who  would  doubtless 
do  her  best  to  pass  it  on  to  some  one  else  in 
order  to  get  rid  of  it.  At  that  moment  the  girl 


106 


DEMON-POSSSESION 


experienced  an  extraordinary  sensation.  The 
fox  had  taken  possession  of  her.  All  her  efforts 
to  get  rid  of  him  were  vain.  ‘He  is  coming!  he 
is  coming!’  she  would  cry  as  a fit  of  the  fox 
drew  near.  ‘Oh!  what  shall  I do?  Here  he  is.’ 
And  then  in  a strange,  dry,  cracked  voice  the 
fox  would  speak,  and  mock  his  unfortunate  host- 
ess. Thus  matters  continued  for  three  weeks, 
till  a priest  of  the  Nichiren  sect  was  sent  for. 
The  priest  upbraided  the  fox  sternly.  The  fox, 
(always  of  course  speaking  through  the  girl’s 
mouth)  argued  on  the  other  side.  At  last  he  said 
‘I  am  tired  of  her.  I ask  no  better  than  to  leave 
her.  What  will  you  give  me  for  doing  so?’ 
The  priest  asked  what  he  would  take.  The  fox 
replied,  naming  certain  cakes  and  other  things, 
which,  said  he,  must  be  placed  before  the  altar 
of  such  and  such  a temple,  at  4 p.  M.  on  such 
and  such  a day.  The  girl  was  conscious  of  the 
words  her  lips  were  made  to  frame  but  was 
powerless  to  say  anything  in  her  own  person. 
When  the  day  and  hour  arrived,  the  offerings 
bargained  for  were  taken  by  her  relatives  to  the 
place  indicated,  and  the  fox  quitted  the  girl  at 
that  very  hour.” 

Dr.  Baelz’  theory  for  explaining  these  phe- 
nomena will  be  given  in  a subsequent  chapter. 

While  the  guest  of  Dr.  D.  B.  McCartee,  in 
Tokyo,  July  23,  1890,  I had  a conversation  on 
this  subject  with  his  scribe  and  literary  assistant 


DEMON-POSSESSION  IN  INDIA 


107 


whose  name  is  Ga-ma-no  uchi.  He  stated  that 
he  had  heard  of  no  cases  of  demon-possession  in 
Tokyo,  but  that  they  were  not  infrequent  in  his 
home  in  Ki  shiu,  in  the  district  Wa-ka-ya  maken. 
He  gave  in  detail  a case  he  knew,  of  a boy  about 
fourteen  years  old  named  Mo-ri  Sa-no  ki-chi, 
possessed  as  was  asserted  by  a person  calling 
himself  by  a name  which  Mr.  Ga-ma-no  uchi  had 
forgotten,  whose  home  was  in  Sendai.  Mr.  Ga- 
ma-no  uchi  said  that  he  held  long  conversations 
with  this  new  personality,  who  described  accur- 
ately his  former  home  Sendai,  which  place  the 
boy  had  never  visited.  The  boy  was  some- 
times his  original  self,  and  at  other  times  the 
new  personality  spoke  through  him  There 
were  not  two  co-existing  personalities,  (the  boy 
and  the  supposed  spirit  conversing  together)  but 
only  one  personality  at  a time.  When  a phy- 
sician was  called,  the  boy  often  resumed  his 
original  consciousness.  He  was  cured  by  priests 
who  held  a service  over  him,  upbraiding  the 
spirit  and  commanding  it  to  leave.  The  spirit 
promised  to  leave  on  condition  of  certain  offer- 
ings being  made.  When  they  were  made  the 
boy  Mo-ri  Sa-no  ki-chi,  was  restored  to  con- 
sciousness, and  by  degrees  gained  his  strength 
and  became  well  again. 

Mr.  Ga-ma-no  uchi  is  a man  of  intelligence 
and  literary  culture,  and  by  profession  a phy- 
sician. When  asked  how  he  explained  these 


108 


DEMON-POSSESSION 


facts  and  conversations,  he  replied  that  they 
might  be  explained  by  either  of  the  three  follow- 
ing hypotheses. 

1.  Fever  and  brain  excitement. 

2.  Nervous  disorder  or  insanity. 

3.  Being  frightened,  excited,  and  deceived 
by  the  priests. 

When  asked  how  the  boy  knew  about  a place 
he  had  never  visited  he  said  that  the  boy’s  ac- 
counts were  only  true  in  general,  and  not  in 
minute  particulars,  and  that  he  might  have 
learned  what  he  knew  from  studying  geography. 

It  may  be  observed  here  that  Mr.  Ga-ma-no 
uchi’s  testimony  respecting  demon-possession 
in  Japan  differs  from  that  of  Dr.  Baelz  as  re- 
gards sex,  the  fox,  and  a double  personality. 

Additional  cases  of  a similar  character  might 
be  obtained  to  an  indefinite  extent  from  semi- 
civilized  nations  of  the  past  and  present.  A full 
and  interesting  compilation  of  facts  on  this  and 
kindred  subjects  may  be  found  in  Dorman’s 
“Origin  of  Primitive  Superstitions, ” and  Tylor’s 
“Primitive  Culture.”  These  authors  give  not 
only  facts  but  theories  to  account  for  them.  It  is 
sufficient  to  state  here  that  the  facts  given  in  the 
above  mentioned  volumes  correspond  through- 
out to  those  presented  in  the  preceding  chap- 
ters; showing  the  remarkable  uniformity  which, 
notwithstanding  variations  in  minor  particu- 
lars, resulting  from  race  peculiarities  and  differ  - 


DEMON-POSSESSION  IN  INDIA 


109 


ence  of  culture,  have  characterized  these  mani- 
festations always  and  everywhere. 

Some  of  the  facts  collected  by  Dr.  Tylor  will 
appear  incidentally  in  a subsequent  chapter,  in 
considering  his  theories  for  accounting  for  these 
facts. 

Rev.  J.  Leighton  Wilson,  D.  D.,  formerly  a 
missionary  in  Africa,  in  speaking  of  demon-pos- 
session in  that  land,  says:  “Demoniacal  posses- 
sions are  common,  and  the  feats  performed  by 
those  who  are  supposed  to  be  under  such  influ- 
ences are  certainly  not  unlike  those  described  in 
the  New  Testament.”* 

Rev.  Thaddeus  McRae,  author  of  “Lectures 
on  Satan,”  quoting  the  testimony  of  a late  mis- 
sionary in  India,  says:  “The  Rev.  Dr.  Ramsey 

remarks  in  his  work  1 A Satanic  Delusion,  ’ that 
the  most  of  our  missionaries  in  the  heathen  world 
have  witnessed  such  scenes  as  correspond  very 
well  with  the  Scriptural  account  of  demoniacal 
possessions,  and  if  they  are  not  in  reality  de- 
moniacal possessions,  it  will  be  very  difficult  to 
account  for  them  on  any  other  theory.  He  gives 
some  cases,  and  adds  that  ‘the  Christians  who 
have  witnessed  them,  so  far  as  I have  known 
their  views,  agree  in  regarding  them  as  veritable 
possessions.  ’ Dr.  Ramsey  cites  the  testimony 
of  other  missionaries  to  the  same  effect. ”f 


* Western  Africa  p.  21 7. 
t Lectures  on  Satan,  p.  138, 


no 


DEMON-POSSESSION 


In  January,  1883,  in  a lecture  upon  Zollner, 
showing  him  to  be  “a  Biblical  demonologist,” 
Joseph  Cook  spoke  as  follows: 

“Prof.  Phelps  has  published  an  article  with 
the  title:  ‘Ought  the  Pulpit  to  ignore  Spiritual- 
ism?’ and  his  answer  is  ‘No.’*  I showed  that 
article  to  no  less  a man  than  Prof.  Christlieb, 
who  brought  it  back  to  me  and  said:  ‘I  endorse 

every  word  of  it.’  I have  heard  him  teach  his 
own  theological  students  that  demoniacal  posses- 
sion is  a modern  fact.  I am  giving  his  opinion, 
not  mine.  ‘Keep  your  eyes  open,’  he  said  to 
me,  ‘and  when  you  are  in  India  study  the  topics 
of  magic  and  sorcery,  and  demoniacal  possession. 
Ask  veteran  missionaries  whether  they  do  not 
think  there  is  something  like  demoniacal  posses- 
sion on  the  earth  to-day  ?’ I have  done  that,  and  I 
have  found  that  about  seven  out  of  ten  of  these 
acutest  students  of  paganism  do  believe  in  de- 
moniacal possession,  and  affirm  that  they  can 
distinguish  cases  of  it  from  nervous  disease. 
About  three  out  of  ten  have  told  me  that  such 
cases  collapse  on  investigation.  ”t 

* See  My  Portfolio,  (p,  150).  By  Austin  Phelps,  D.  D. 
C.  Scribner’s  Sons.  N.  Y.  1882. 

f See  Occident , (p.  143).  By  Joseph  Cook.  Boston.  H.  M. 

& Co.  1884. 


CHAPTER  IX. 


DEMON-* POSSESSION  IN  CHRISTIAN  COUNTRIES. 

The  phenomena  we  have  been  considering  are 
certainly  seldom  met  with  in  western  and  nomi- 
nally Christian  lands.  But  though  rare  they 
are  not  wholly  wanting.  Perhaps  they  may  be 
more  common  than  is  generally  supposed. 

A remarkable  case  of  what  was  regarded  as 
“possession’’  by  demons  is  given  in  the  “Biogra- 
phy of  Rev.  John  Christopher  Blumhardt”  pub- 
lished in  Germany  in  1880. 

Blumhardt  was  born  in  1805  and  died  in  1880. 
His  first  pastorate  was  in  Iptingen  in  Wiirtem- 
berg,  then  in  Mottlingen,  also  in  Wiirtemberg. 
At  the  latter  place  he  became  famous  for  his 
“prayer  cures,”  relieving  applicants  not  only 
from  physical  ills,  but  especially  from  spiritual 
and  mental  disorders  of  various  kinds,  and  all 
and  only  by  prayer. 

Among  other  cases  brought  to  him  for  healing 
was  that  of  Gottliebin  Dittus  who  was  believed 
to  be  possessed  of  demons.  The  account  of  this 
case,  and  the  manner  and  success  of  the  treat- 
ment, occupies  forty-five  pages  of  the  memoir. 

Ill 


112 


DEM  ON-FOSSESSION 


After  he  had  cured  Gottliebin  Dittus,  com- 
plaints were  made  to  the  government  against 
Blumhardt,  averring  that  he  dealt  in  magic  arts, 
etc.  In  his  own  defence  he  then  wrote  a pam- 
phlet giving  all  the  facts  in  the  case. 

The  department  of  Public  Worship,  Instruc- 
tion, etc., after  investigation  decided  that  Blum- 
hardt was  blameless,  and  expressed  itself  satis- 
fied of  his  piety,  and  the  simple  means  he  em- 
ployed in  effecting  Gottliebin’s  cure. 

I am  indebted  to  the  late  Theodore  Christlieb, 
D.D.,  Ph.D.,  Professor  of  Theology,  and  Univer- 
sity Preacher,  Bonn,  Prussia,  for  calling  my  at- 
tention to  this  case;  and  to  a German  friend  for 
the  selection  and  translation  into  English  of  the 
extracts  which  follow. 

“Gottliebin  Dittus  was  a young  unmarried 
woman  belonging  to  the  laboring  class.  At  the 
first  meal  after  removing  to  Mottlingen  in  Wiir- 
temberg,  while  the  blessing  in  the  words,  “Come 
Lord  Jesus,  be  our  guest,”  was  being  pronounced 
a sudden  rustling  noise  was  heard,  as  though 
made  by  a woman’s  dress,  and  Gottliebin  fell 
senseless  to  the  floor.  She  is  described  as  sickly, 
shy,  and  not  prepossessing  in  her  appearance, 
and  as  very  religious.  When  Blumhardt  first 
prayed  with  her,  and  she  folded  her  hands  to  ac- 
company him,  her  hands  were  suddenly  torn 
apart,  as  she  said,  by  some  external  force.  She 
told  Blumhardt  that  she  saw  a vision  of  a woman 


IN  CHRISTIAN  COUNTRIES 


113 


with  a dead  child  in  her  arms  (a  person  who  had 
been  dead  two  years),  who  said,  ‘I  want  rest,’ 
and,  ‘Give  me  a piece  of  paper;  and  I will  not 
come  again.’  Blumhardt  advised  Gottliebin  not 
to  hold  any  conversation  with  the  apparition, 
nor  accede  to  its  demands.  He  then  requested 
a woman  to  sleep  with  Gottliebin.  This  woman 
also  heard  noises,  etc. 

“A  committee  of  prominent  citizens,  including 
the  Burgomaster  and  Blumhardt,  made  a 
thorough  investigation.  Persons  were  stationed 
all  around  the  house  and  in  the  various  rooms, 
and  several  in  Gottliebin’s  chamber.  Noises 
were  heard  which  gradually  increased  in  vio- 
lence. They  were  heard  by  all  the  watchers, 
and  seemed  to  concentrate  in  Gottliebin’s  room. 
Chairs  sprang  up,  windows  rattled,  plaster  fell 
from  the  ceiling,  etc.  When  prayer  was  offered 
the  noises  increased.  Nothing  was  discovered 
to  account  for  these  manifestations. 

“The  young  woman  was  then  removed  to  an- 
other house  to  live  with  a family.  Noises  etc., 
continued  for  a while  in  the  house  where  she 
formerly  lived,  and  then  commenced  in  that  to 
which  she  had  been  removed.  Every  time  she 
saw  the  vision  she  fell  into  convulsions,  which 
sometimes  lasted  as  long  as  four  hours. 

“One  evening  several  persons  besides  Blum- 
hardt being  in  her  room  while  she  had  convul- 
sions, he  conceived  a sudden  purpose:  T stepped 

8 Demon 


114 


DEMON-POSSESSION 


resolutely  forward,  ’ he  says,  ‘grasped  her  firmly 
by  both  hands,  and  with  a loud  voice  calling  her 
byname,  I said:  ‘Put  your  hands  together  and 
pray  Lord  Jesus  help  me.  We  have  seen  long 
enough  what  the  devil  can  do.  Now  we  will  see 
what  Jesus  can  do!’  She  spoke  the  words,  and 
immediately  all  convulsions  ceased.  This  hap- 
pened several  times.  She  often  made  a threat- 
ening motion  to  strike  Blumhardt,  when  he  pro- 
nounced the  name  Jesus.  After  recovering  con- 
sciousness she  invariably  said  she  had  no  recol- 
lection of  what  had  happened.  Every  time 
Blumhardt  visited  her  he  took  with  him  promi- 
nent citizens,  the  mayor,  physicians,  and  others, 
all  of  whom  corroborate  everything  he  says. 
Another  time  when  he  invoked  the  name  of 
Jesus  the  patient  shivered,  and  a voice  proceeded 
from  her  entirely  different  from  her  own,  which 
was  recognized  by  those  in  the  room  as  that  of 
the  aforesaid  widow,  saying:  ‘That  name  I 

cannot  bear.  ’ Blumhardt  questioned  the  spirit 
as  follows:  ‘Have  you  no  rest  in  the  grave?’ 

It  answered:  ‘No.’  ‘Why?’  ‘On  account  of 

my  evil  deeds.  ’ ‘Did  you  not  confess  all  to  me 
when  you  died?’  ‘No;  I murdered  two  chil- 
dren, and  buried  them  secretly.  ’ ‘Can  you  not 
pray  to  Jesus?’  ‘No;  I cannot  bear  that  name.’ 
‘Are  you  alone?’  ‘No.’  ‘Who  is  with  you?’ 
‘The  worst  of  all.  ’ 

“On  a subsequent  visit  the  mayor  received  a 


IN  CHRISTIAN  COUNTRIES 


115 


blow  as  if  from  an  unseen  hand.  Blumhardt,  how- 
ever, though  threatened,  was  himself  never 
touched. 

“On  one  occasion  after  prayer,  which  was  con- 
tinued longer  than  usual,  the  demon  suddenly 
broke  forth  in  the  following  words:  ‘All  is  now 
lost.  Our  plans  are  destroyed.  You  have  shat- 
tered our  bond,  and  put  everything  into  confu- 
sion. You  with  your  everlasting  prayers — you 
scatter  us  entirely.  We  are  1,067  in  number; 
but  there  are  still  multitudes  of  living  men,  and 
you  should  warn  them  lest  they  be  like  us  for- 
ever lost  and  cursed  of  God.  ’ The  demons  at- 
tributed their  misfortunes  to  Blumhardt,  and  in 
the  same  breath  cursed  him  and  bemoaned  their 
own  vicious  lives;  all  the  time  ejaculating: 
‘Oh,  if  only  there  were  no  God  in  heaven!’ 

“Blumhardt  held  conversations  with  several 
of  the  demons,  one  of  whom  proclaimed  himself 
a perjurer,  and  yelled  again  and  again  : ‘Oh 

man  think  of  eternity.  Waste  not  the  time  of 
mercy;  for  the  day  of  judgment  is  at  hand.’ 
These  demons  spoke  in  all  the  different  Euro- 
pean languages,  and  in  some  which  Blumhardt 
and  others  present  did  not  recognize. 

“The  end  came  between  the  second  and  twen- 
ty-eighth of  December,  1843.  After  continued 
fasting  and  prayer  on  the  part  of  Blumhardt,  the 
demons  seemed  gradually  to  forsake  Gottliebin, 
and  instead  took  possession  of  her  sister  and 


11G 


DEMON-POSSESSION 


brother.  The  first  struggle  took  place  in  the 
person  of  her  sister  Catherine,  who  at  times  was 
possessed  of  such  super-human  strength  that  it 
took  several  men  to  hold  her.  One  night  after 
hours  of  prayer  Blumhardt  commanded  the 
demon  to  come  forth,  when  a fearful  outcry  was 
heard  by  hundreds  of  people  penetrating  to  a 
great  distance,  and  the  demon  avowed  himself 
an  emissary  of  Satan.  The  struggle  lasted  all 
night,  and  then  yelling:  ‘Jesus  is  victor’  the 

demon  departed.  After  this  time  the  three 
persons  afflicted  had  no  recurrence  of  the  ‘pos- 
session. \ Gottliebin’s  health  was  restored. 
Several  physicians  testify  that  a deformed  limb 
and  other  maladies  which  they  had  attempted  in 
vain  to  relieve  her  of,  were  suddenly  cured.” 

The  book  states  that  three  men  who  witnessed 
the  phenomena,  including  two  sons  of  Blum- 
hardt, were  still  living  (in  1880),  and  could  tes- 
tify to  the  truth  of  the  statements  above  made. 

W.  Griesinger,  M.D.,  Professor  of  Clinical 
Medicine  and  of  Mental  Science  in  the  Univer- 
sity of  Berlin:  Honorary  Member  of  the  Medico- 
Psychological  Association:  Membre  Associe 

Etranger  De  La  Socidtd  Medico-Psychologique 
de  Paris,  etc.  etc.,  gives  in  his  work  entitled 
“Mental  Pathology  and  Therapeutics”  a descrip- 
tion of  cases  in  Germany  of  what  he  calls  De- 
mono-melancholia  and  Demonomania.  He  gives 


IN  CHRISTIAN  COUNTRIES 


117 


also  references  to  still  more  numerous  cases  of 
the  same  kind  in  France.*  The  extracts  which 
follow  are  taken  from  pages  168—171  of  the 
American  edition  of  the  above  named  work,  pub- 
lished in  New  York  by  William  Wood  & Co., 
1882. 

The  English  translators,  C.  Lockhart  Robert- 
son, M.  D.  Cantab,  and  James  Rutherford,  M. 
D.  Edin.  give  their  estimate  of  Professor  Gries- 
inger  as  a medical  authority,  and  of  the  char- 
acter of  the  book  translated  in  these  words:  “Pro- 
fessor Griesinger  is  essentially  the  representative, 
and  the  acknowledged  leader,  of  the  modern 
German  school  of  Medical  Psychology.  As  such 
his  work  must  be  an  object  of  deep  interest  to 
every  student  in  Medical  Science.” 

Extracts : “ In  the  vast  majority  of  cases  those 

religious  delusions  of  the  melancholic  are  to  be 
regarded  as  symptoms  merely  of  an  already  ex- 
isting disease,  and  not  as  the  causes  of  the  affec- 
tions. 

“The  symptoms  are  also  similar  in  that  interest- 
ing form  of  melancholia  in  which  the  sentiment 
of  being  governed  and  overcome  manifests  itself 
in  the  idea  of  demoniacal  possession,  the  so-called 
demono-melancholia  which  is  met  with  in  all 

*M.  Macario,  “Etudes  cliniques  sur  laD6monomanie,”  Annal 
M4d.  Psychol,  i,  1843,  p.  400;  Esquirol,  translated  by  Bernhard, 
i,  p.  280.  See  also  on  this  subject — Calmeil,  ‘De  la  Folie,’ 
Paris  1845,  ip.  85;  Albers  Archiv.  f.  Physiol.  Heilk,  XIII  1854, 
p.224;  Portal,  ‘Mem.  sur plusieurs Maladies,’  II,  p.  110;  Moreau, 
Du  Hachich,’  etc.  pp.  336  and  354;  Baillarger,  Annal. M^d. 
Psychol.  VI,  p.  152;  Schutzenberger,  ib.  VIII,  p.  261. 


118 


DEMON-POSSESSION 


countries  (in  France  particularly  it  is  by  no 
means  rare)  and  of  which  recently  in  our  own 
country,  ignorance  and  the  grossest  superstition 
have  used  to  the  worst  ends. 

“In  this  form  this  foreign  evil  power,  by  which 
the  patient  imagines  himself  to  be  governed, 
assumes  different  demoniacal  shapes,  according 
to  the  prevailing  superstitions  and  beliefs  of  the 
epoch  and  country  (devils,  witches,  etc.)to  which, 
as  he  may  probably  at  the  same  time  experience 
some  abnormal  sensations  in  different  parts  of 
his  body,  a very  limited  seat  is  assigned  by  the 
patient,  sometimes  one  half  of  his  body,  some- 
times his  head,  his  back,  or  his  chest,  etc.  It  is 
not  uncommon  to  see  along  with  this,  convul- 
sions of  the  voluntary  muscles,  contractions  of 
the  larynx  which  alter  the  voice  in  a striking 
manner,  anaesthesia  of  different  important  or- 
gans, hallucinations  of  sight  and  hearing.  This 
delirium  is  at  times  accompanied  with  intermit- 
tent paroxysms  of  violent  convulsions,  evidently 
analogous  to  epileptic,  or  still  more  frequently 
to  hysterical  attacks,  which  are  separated  by  in- 
tervals of  perfect  lucidity.” 

“Since  the  publication  of  the  first  edition  of 
this  work  I have  had  the  opportunity  of  studying 
several  cases  of  demonomania  in  various  stages, 
of  which  I shall  here  give  two  interesting  ex- 
amples.* 

* The  theory  adopted  by  Prof.  Griesinger,  to  account  for  the  facts  of 
the  cases  which  he  adduces,  is  considered  in  a subsequent  chapter. 


IN  CHRISTIAN  COUNTRIES 


119 


“Example  XV.  Attacks  of  mental  disorder , 
occurring  every  two  or  three  days , presenting 
particularly  the  character  of  ideas  of  opposition. 
M — S — , a peasant,  at  fifty-four,  had,  when 
twenty-two  years  of  age  every  night  for  three 
months,  an  attack  of  violent  nightmare  and  hal- 
lucinations of  hearing When  she  was  be- 

tween thirty  and  forty  years  of  age  there  gradu- 
ally appeared  a disease  occurring  in  paroxysms, 
attacks  occurred  every  two  or  three  days,  and 
in  the  interval  the  patient  was  perfectly  well. 
They  commenced  with  pains  in  the  head,  loins 
and  neck;  palpitation,  anxiety,  great  exhaus- 
tion; occasionally  symptoms  of  globus  and  hys- 
terical convulsions.  She  was  obliged  to  lie  in 
bed,  became  completely  apathetic,  could  no 
longer  connect  her  thoughts,  and  there  was  mani- 
fested as  a mental  anomaly,  an  internal  contradic- 
tion against  her  own  thoughts  and  conclusions 
— a constant  immediate  opposition  against  all 
which  she  thought  and  did.  An  inward  voice 
which  she,  however,  did  not  hear  in  her  ear,  op- 
posed everything  which  she  herself  would  do 
(for  example,  even  against  the  mere  lying  in 
bed,  which  her  condition  renders  necessary), 
especially,  however,  against  all  elevation  of  the 
sentiments — praying,  etc.  The  voice  is  always 
wicked  when  the  patient  would  do  good,  and 
sometimes  calls  to  her,  but  without  being  heard 
externally:  “Take  a knife  and  kill  yourself. ” 


120 


DEMON-POSSESSION 


The  patient,  who  is  a clever  woman,  says  on  this 
subject,  that  she  almost  believes  that  a strange 
being,  a demon,  is  within  her,  so  certain  is  she 
that  it  is  not  herself  who  does  this.  I took  the 
patient  into  the  clinique  at  Tubingen,  and  there 
had  frequent  opportunities  of  observing  the  at- 
tacks. During  them  she  seemed  much  heated, 
congested,  had  an  obscure  and  confused  expres- 
sion, was  not  feverish  (temperature  normal). 
The  attack  lasted  from  twenty-four  to  forty-eight 
hours.  On  one  occasion  at  the  commencement, 
when  the  head  was  much  congested,  venesection 
to  a small  amount  was  performed,  which  only 
temporarily  relieved  her. 

“ Example  XVI . Chronic  demonomania.  C. 
S — , an  unmarried  peasant,  at  forty-eight,  vol- 
untarily presented  herself  at  the  clinique,  be- 
cause she  was  possessed  by  spirits.  Her  father 
became  a little  strange  as  he  advanced  in  years; 
her  sister  and  sister’s  son  are  insane.  The 
patient  had  a child  at  the  age  of  nineteen;  she 
nursed  it  for  three  years,  and  fell  into  a state  of 
anaemia,  with  extended  pains  of  the  limbs,  and 
sometimes  convulsions.  For  a long  time  she 
had  convulsive  movements  of  the  mouth.  Three 
years  after  the  first  appearance  of  the  disease 
(about  thirteen  years  ago)  ‘the  speaking  out  of 
her’  commenced.  From  that  moment,  all  kinds 
of  thoughts  and  words  were  expressed  uninten- 
tionally by  the  patient,  and  sometimes  with  a 


IN  CHRISTIAN  COUNTRIES 


121 


voice  different  from  her  usual.  At  first  it  seems 
to  have  been  not  so  much  opposing,  as  quite  in- 
different and  even  reasonable  remarks  which  ac* 
companied  the  thoughts  and  language  of  the 
patient:  for  example  “it”  said:  ‘Go  to  the 

doctor.’  ‘Goto  the  priest,’  or  ‘Thus,  thus  you 
must  do  it,’  etc.  Gradually  these  indifferent 
remarks  were  succeeded  by  others  more  nega- 
tive, and  at  one  time  the  voice  sometimes  simply 
confirms  what  is  said  by  the  patient,  at  another 
it  derides  and  mocks  it:  for  example  when  the 

patient  says  anything  which  is  right,  the  voice 
says  after  her,  ‘You,  that  is  a lie;  you,  that  you 
must  keep  to  yourself.’  The  tone  of  the  voice 
in  this  speaking  of  ‘the  spirit,  ’ is  always  some- 
what, sometimes  entirely,  different  from  the 
ordinary  voice  of  the  patient,  and  she  looks  upon 
the  fact  of  her  having  another  voice  as  a leading 
proof  of  the  reality  of  the  spirit.  ‘The  spirit’ 
often  commences  to  speak  with  a deep  bass 
voice,  then  passes  to  a pitch  lower  or  higher 
than  the  ordinary  tone  of  the  patient;  occasion- 
ally it  passes  into  a sharp  shrill  cry,  which  is 
followed  by  a short  ironical  laugh.  I have  my- 
self often  observed  this.  Besides  these  words 
spoken  by  “the  spirit”  the  patient  heard  inwardly 
and  almost  incessantly,  a great  number  of  spirits 
speaking.  Sometimes  she  had  actual  halluci- 
nations of  hearing,  but  never  of  sight.  Praying 
rendered  the  state  which  we  have  described  still 


122 


DEMON-POSSESSION 


worse;  it  increased  the  restlesness.  In  church, 
however,  she  could,  from  awe  of  the  congrega- 
tion and  clergyman,  restrain  the  voice  of  the 
spirit;  she  could  also  read  aloud  from  the  prayer- 
book  without  being  disturbed.  Sometimes  her 
discourse  had  a slight  taint  of  nymphomania; 
she  said  that  the  spirit  caused  her  to  have  ob- 
scene thoughts,  and  to  express  them.  The  patient 
never  knows  until  it  is  spoken  what  the  spirit 
would  say.  Sometimes  the  power  of  speech  is 
altogether  denied  her  for  a certain  time.  In  all 
the  phenomena  which  we  have  described,  the 
greatest  and  invariable  uniformity  prevailed,  and 
her  condition,  which  for  a long  time  had  been 
fixed  and  stationary,  continued  the  same  during 
the  short  period  during  which  she  was  under 
treatment. 

“ Example  XVII.  Convulsive  attacks  with 
ideas  of  possession,  and  plurality  of  the  person- 
ality,of  short  duration , in  a child.  Margaret  B — 
at  eleven,  of  lively  disposition,  but  a godly,  pious 
child  was  on  the  nineteenth  of  January,  1829, 
without  having  been  previously  ill,  seized  with 
convulsive  attacks,  which  continued  with  few 
and  short  intermissions  for  two  days.  The  child 
remained  unconscious  so  long  as  the  convulsive 
attacks  continued.  She  rolled  her  eyes,  made 
grimaces,  and  performed  all  kinds  of  curious 
movements  with  her  arms.  On  Monday,  the 
twenty-first  of  January  she  assumed  a deep  bass 


IN  CHRISTIAN  COUNTRIES 


123 


voice,  and  kept  repeating  the  words  ‘I  pray 
earnestly  for  you!’  When  the  girl  came  to  her 
senses  she  felt  tired  and  exhausted.  She  was 
perfectly  unconscious  of  what  had  passed,  and 
merely  said  that  she  had  been  dreaming.  On 
the  evening  of  the  twenty-second  of  January 
another  commenced  to  speak  in  a tone  distinctly 
different  from  the  aforementioned  bass  voice. 
This  voice  spoke  almost  without  intermission  as 
long  as  the  crisis  lasted,  that  is,  for  half  hours, 
hours,  and  even  longer;  and  was  only  occasion- 
ally interrupted  by  the  bass  voice  which  still  re- 
peated the  aforementioned  words.  In  a moment 
this  voice  would  represent  a person  different 
from  that  of  the  patient,  and  perfectly  distinct 
from  her,  speaking  of  her  always  objectively  and 
in  the  third  person.  There  was  no  confusion  or 
incoherence  in  the  words  of  the  voice,  but  great 
consistency  was  shown  in  answering  all  the  ques- 
tions logically,  or  in  skilfully  evading  them.  But 
that  which  principally  distinguished  these  say- 
ings was  their  moral,  or  rather  their  immoral 
character.  They  expressed  pride,  arrogance, 
mockery,  or  hatred  of  truth,  of  God  and  of  Christ. 
The  voice  would  say,  ‘I  am  the  Son  of  God,  the 
Saviour  of  the  world — you  must  adore  me,  ’ and 
immediately  afterwards  rail  against  everything 
holy — blaspheme  against  God,  against  Christ, 
and  against  the  Bible;  express  a violent  dislike 
towards  all  who  follow  what  is  good;  give  vent 


124 


DEMON-POSSESSION 


to  the  most  violent  maledictions  a thousand 
times  repeated,  and  furiously  rage  on  perceiving 
any  one  engaged  in  prayer,  or  merely  folding 
their  hands.  All  this  might  be  considered  as 
symptoms  of  a foreign  influence,  even  although 
the  voice  had  not,  as  it  did,  betrayed  the  name 
of  the  speaker,  calling  it  a devil.  Whenever 
this  demon  wished  to  speak  the  countenance  of 
the  girl  immediately  and  very  strikingly  changed, 
and  each  time  presented  a truly  demoniacal  ex- 
pression, which  called  to  mind  the  scene  in  the 
‘Messiade,  ’ of  the  devil  offering  Jesus  a stone. 

“On  the  forenoon  of  the  twenty-sixth  of  Janu- 
ary, at  eleven  o’clock,  the  very  hour  which,  ac- 
cording to  her  testimony,  she  had  been  told  by 
an  angel  several  days  before  would  be  the  hour 
of  her  deliverance,  these  attacks  ceased.  The  last 
thing  which  was  heard  was  a voice  from  the 
mouth  of  the  patient,  which  said:  ‘Depart, 

thou  unclean  spirit,  from  this  child — knowest 
thou  not  that  this  child  is  my  well-beloved?7 
Then  she  came  to  consciousness.* 

“On  the  thirty-first  of  January,  the  same  condi- 
tions returned  with  the  same  symptoms.  But 
gradually  several  new  voices  appeared  until  the 

* Some  one  suggests  the  following  comment: 

Between  thi*  last  voice  and  the  bass  voice  that  repeated  the  words 
“I  pray  earnestly  for  you,”  a moral  resemblance  may  be  noticed,  not 
shared  by  the  other  voice.  The  patient  was  a godly  child,  Upon  the  hy- 
pothesis that  the  blasphemous  voice,  which  was  not  properly  that  of  her 
own  spirit,  proceeded  from  an  evil  spirit  why  in  such  an  extraordinary 
providence,  should  not  the  bass  voice,  and  that  speaking  these  final 
words,  be  referred  to  the  Holy  Spirit?  Which  voice  would  be  the  more 
miraculous,  and  what,  in  such  a case,  may  we  suppose  would  the  atti- 
tude of  the  Holy  Spirit  be?  See  Romans  viii:  26;  also  Luke  xxii:  31,  32; 
Hebrews  vii:  25.  1 John  IV.  4. 


IN  CHRISTIAN  COUNTRIES 


125 


number  had  increased  to  six,  differing  from  each 
other  partly  in  their  tone,  partly  in  their  lan- 
guage and  subject;  therefore  each  seemed  to  be 
the  voice  of  a special  personality,  and  was  con- 
sidered as  such  by  the  voice  which  had  been  al- 
ready so  often  heard.  At  this  period  the  vio- 
lence of  the  fury,  blasphemy  and  curses  reached 
their  highest  degree;  and  the  lucid  intervals, 
during  which  the  patient  had  no  recollection  of 
what  had  occurred  in  the  paroxysm,  but  quietly 
and  piously  read  and  prayed,  were  less  frequent 
and  shorter  in  duration. 

“On  the  ninth  of  February,  which,  like  the 
twenty-sixth  of  January,  had  been  announced  to 
her  as  a day  of  deliverance,  this  most  lamentable 
trouble  came  to  an  end,  and,  as  on  the  former 
date,  after  there  had  proceeded  from  the  mouth 
of  the  patient  the  words:  ‘Depart,  thou  un- 

clean spiritl’  ‘This  is  a sign  of  the  last  time!’ 
the  girl  awoke;  and  since  then  has  continued 
well”  ( Kerner , Gescliichten  Besessener  Neuerer 
Zeit}Karlsruke.\%'$^y  p,  104.) 

Perhaps  there  are  not  in  the  whole  range  of 
literature  more  remarkable  cases  of  phenomena 
similar  in  some  respects  to  these  given  in  pre- 
vious chapters  than  those  which  are  found  in 
the  records  of  the  Wesley  Family  in  England,* 
and  of  the  Reverend  Eliakim  Phelps,  D.  D.  +of 

* See  “Memoirs  of  the  Wesley  Family”  by  Dr.  Adam  Clark.  4th  Ed. 
vol.  I,  245-291.  Also  the  Life  of  Wesley,  by  Robert  Southey,  edited  by 
J.  A.  Atkinson;  pp.  14-18,  552-574. 

t See  “Spiritual  Manifestations”  by  Rev.  Charles  Beecher  pp.  18-24. 


126 


DEMON-POSSESSION 


Stratford,  Connecticut.  These  cases  are  specially 
worthy  of  examination,  because  of  the  character 
of  the  individuals  connected  with  them,  the 
minuteness  and  circumstantiality  of  their  details 
and  the  abundance  and  reliability  of  corrobor- 
ating testimony. 

Dr.  Austin  Phelps,  referring  to  these  “spirit- 
ual manifestations”  in  his  father’s  house,  says:* 
“It  was  after  his  retirement  from  public  life 
that  he  became  interested  in  spiritualism.  It 
would  be  more  truthful  to  say  that  it  became 
interested  in  him;  for  it  came  upon  him  without 
his  seeking,  suddenly  invading  his  household, 
and  making  a pandemonium  of  it  for  seven 
months,  and  then  departing  as  suddenly  as  it 
came.  The  phenomena  resembled  those  which 
for  many  years  afflicted  the  Wesley  family  and, 
those  which  at  one  time  attended  the  person  of 
Oberlin.  They  were  an  almost  literal  repetition 
of  some  of  the  records  left  by  Cotton  Mather. 
Had  my  father  lived  in  1650,  instead  of  1850, 
he  and  his  family  would  have  lived  in  history 
with  the  victims  on  Tower  Hill  in  Salem.  That 
the  facts  were  real,  a thousand  witnesses  testi- 
fied. An  eminent  judge  in  the  state  of  New 
York  said  that  he  had  pronounced  sentence  of 
death  on  many  a criminal  on  a tithe  of  the  evi- 
dence which  supported  those  facts.  That  they 
were  inexplicable  by  any  known  principles  of 

* “My  Portfolio,”  p.  35.  For  the  details  our  readers  must  be  referred 
to  these  various  sources  of  information. 


IN  CHRISTIAN  COUNTRIES 


127 


science  was  equally  clear  to  all  who  saw  and 
heard  them  who  were  qualified  to  judge.  Ex- 
perts in  science  went  to  Stratford  in  triumphant 
expectation,  and  came  away  in  dogged  silence, 
convinced  of  nothing,  yet  solving  nothing.  If 
modern  science  had  nothing  to  show  more  worthy 
of  respect  than  its  solution  of  spiritualism,  al- 
chemy would  be  its  equal,  and  astrology  infi- 
nitely its  superior.  It  will  never  do  to  confine 
a delusion  so  seductive  to  the  ignorant,  and  so 
welcome  to  the  sceptic  to  the  limbo  of  ‘an  if,  ’ 
and  leave  it  there.”*  (See  note  on  page  133.) 

Testimony  of  the  Early  Christian  Fathers. 

The  presentation  of  this  subject  of  demon- 
possession would  be  incomplete  without  some 
reference  to  the  Early  Fathers  of  the  Christian 
church.  Their  testimony  is  of  special  interest  in 
this  inquiry  because  it  relates  to  a period  when 
Christianity  first  came  in  conflict  with  the  heath- 
enism of  the  Roman  Empire,  just  as  the  facts 
collected  from  China  in  this  volume,  belong  to 
the  first  period  of  evangelization  in  that  empire. 

The  testimony  of  the  Early  Fathers  is  minute 
and  specific.  They  give  us  not  only  the  beliefs 
and  idolatrous  practices  of  heathen  Rome  in 
their  time,  but  also  the  views  held  and  taught  by 
the  leaders  in  the  early  church  respecting  the 
character  of  demons;  the  sphere  and  limits  of 
demon  agency;  and  the  manner  in  which  they 

* See  lectures  by  Joseph  Cook  on  “Spiritualism  an  If,”  in  The  Inde- 
pendent, N.  York;  Feb.  and  March,  1880. 


128 


DEMON-  POSSESSION 


deceive  men,  referring  at  the  same  time  to  the 
facts  of  demon-possession  and  demon  expulsion 
as  familiarly  known  and  universally  acknowl- 
edged both  by  heathen  and  Christians. 

Tertullian  says  in  his  Apology  addressed  to 
the  Rulers  of  the  Roman  Empire:* 

“The  skill  with  which  these  responses  are 
shaped  to  meet  events,  your  Croesi  and  Pyrrhi 
know  too  well.  On  the  one  hand  it  was  in  that 
way  we  have  explained,  the  Pythian  was  able  to 
declare  that  they  were  cooking  a tortoise  with 
the  flesh  of  a lamb — in  a moment  he  had  been  to 
Lydia.  From  dwelling  in  the  air,  and  their 
nearness  to  the  stars,  and  their  commerce  with 
the  clouds,  they  have  means  of  knowing  the 
preparatory  processes  going  on  in  these  upper 
regions,  and  thus  can  give  promise  of  the  rains 
which  they  already  feel.  Very  kind,  too,  no 
doubt,  they  are  in  regard  to  the  healing  of  dis- 
eases. For,  first  of  all,  they  make  you  ill,  then 
to  get  a miracle  out  of  it,  they  command  the 
application  of  remedies,  either  altogether  new, 
or  contrary  to  those  in  use,  and  straightway 
withdrawing  hurtful  influences,  they  are  sup- 
posed to  have  wrought  a cure.  What  need  then 
to  speak  of  their  other  artifices,  or  yet  further 
of  their  deceptive  power  which  they  have  as 
spirits — of  these  Castor  apparitions,  of  water 
carried  by  a sieve,  and  a ship  drawn  along  by  a 

*“The  Antenicene  Fathers.”  The  Christian  Literature  Publishing 
Co.,  Buffalo,  1885. 


IN  CHRISTIAN  COUNTRIES 


129 


girdle,  and  a beard  reddened  by  a touch,  all  done 
with  the  one  object  of  showing  that  men  should 
believe  in  the  deity  of  stones,  and  not  seek  after 
the  only  true  God. 

. . . “Moreover,  if  sorcerers  call  forth  ghosts, 
and  even  make  what  seem  the  souls  of  the  dead, 
to  appear,  if  with  these  juggling  illusions  they 
make  a pretense  of  doing  various  miracles;  if 
they  put  dreams  into  people’s  minds  by  the 
power  of  the  angels  and  demons  whose  aid  they 
have  invited,  by  whose  influence,  too,  goats  and 
tables  are  made  to  divine,  how  much  more  like- 
ly is  this  power  of  evil  to  be  zealous  in  doing 
with  all  its  might,  of  its  own  inclination,  and 
for  its  own  objects,  what  it  does  to  serve  the 
ends  of  others!  Or  if  both  angels  and  demons 
do  just  what  your  gods  do,  where  in  that  case  is 
the  pre-eminence  of  deity,  which  we  must  surely 
think  to  be  above  all  in  might? 

. . . “But  thus  far  we  have  been  dealing  only 
in  words:  we  now  proceed  to  a proof  of  facts  in 
which  we  shall  show  that  under  different  names 
we  have  real  identity.  Let  a person  be  brought 
before  your  tribunals  who  is  plainly  under  de- 
moniacal possession.  The  wicked  spirit,  bid- 
den to  speak  by  a follower  of  Christ  (*)  will  as 
readily  make  the  truthful  confession  that  he  is  a 
demon  as  elsewhere  he  has  falsely  asserted  that 

♦This  testimony  must  be  noted  as  something  of  which  Tertullian  con- 
fidently challenges  denial.  For  modern  confirmation  of  it  see  “Primitive 
Christianity  and  Modern  Spiritualism.”  By  H.  L.  Hastings,  pp.  246-250. 

g Demon 


130 


DEMON-POSSESSION 


he  is  a god.  Or,  if  you  will,  let  there  be  pro- 
duced one  of  the  god-possessed,  as  they  are  sup- 
posed:— if  they  do  not  confess,  in  their  fear  of 
lying  to  a Christian  that  they  are  demons,  then 
and  there  shed  the  blood  of  that  most  impudent 
follower  of  Christ. 

“All  the  authority  and  power  we  have  over 
them  is  from  our  naming  the  name  of  Christ, 
and  recalling  to  their  memory  the  woes  with 
which  God  threatens  them  at  the  hand  of  Christ 
their  judge,  and  which  they  expect  one  day  to 
overtake  them.  Fearing  Christ  in  God  and  God 
in  Christ,  they  become  subject  to  the  servants 
of  God  and  Christ.  So  at  one  touch  and  breath- 
ing, overwhelmed  by  the  thought  and  realization 
of  those  judgment  fires,  they  leave  at  our  com- 
mand the  bodies  they  have  entered,  unwilling 
and  distressed  and,  before  your  very  eyes,  put  to 
an  open  shame.  You  believe  them  when  they 
lie,  give  credit  to  them  when  they  speak  the 
truth  about  themselves.  No  one  plays  the  liar 
to  bring  disgrace  upon  his  own  head  but  for  the 
sake  of  honor  rather.  You  give  a readier  con- 
fidence to  people  making  confessions  against 
themselves  than  denials  in  their  own  behalf.  It 
has  not  been  an  unusual  thing  accordingly  for 
those  testimonies  of  your  deities  to  convert  men 
to  Christianity,  for  in  giving  full  belief  to  them 
we  are  led  to  believe  in  Christ.  Yes,  your  very 
gods  kindle  up  faith  in  our  Scriptures;  they  build 
up  the  confidence  of  our  hope.” 


IN  CHRISTIAN  COUNTRIES 


131 


Justin  Martyr,  in  his  second  Apology  addressed 
to  the  Roman  Senate,  says:  (*)  “Numberless 

demoniacs  throughout  the  whole  world  and  in 
your  city,  many  of  our  Christian  men — exorcis- 
ing them  in  the  name  of  Jesus  Christ  who  was 
crucified  under  Pontius  Pilate — have  healed  and 
do  heal,  rendering  helpless,  and  driving  the  pos- 
sessing demon  out  of  the  men,  though  they 
could  not  be  cured  by  all  other  exorcists,  and 
those  who  use  incantations  and  drugs.” 

Cyprian  (t)  expressed  himself  with  equal  con- 
fidence. After  having  said  that  they  are  evil 
spirits  that  inspire  the  false  prophets  of  the  gen- 
tiles, that  stir  up  the  filth  of  the  entrails  of  vic- 
tims, govern  the  flight  of  birds,  dispose  lots, 
and  deliver  oracles  by  always  mixing  truth  with 
falsehood  to  prove  what  they  say,  he  adds: 
“Nevertheless  these  evil  spirits  adjured  by  the 
living  God  immediately  obey  us,  submit  to  us, 
own  our  power,  and  are  forced  to  come  out  of 
the  bodies  they  possess.” 

Athanasius  asserts  that  the  bare  sign  of  the 
cross  made  the  cheats  and  illusions  of  the  devils 
to  vanish;  and  then  adds:  (J)  “Let  him  that 

would  make  trial  of  this  come,  and  amidst  all  the 
delusions  of  devils,  the  impostures  of  oracles, 
and  the  prodigies  of  magic,  let  him  use  the  sign 
of  the  cross,  which  the  heathen  laugh  at,  and 

♦Chapter  6. 

tScott  on  “Existence  of  Evil  Spirits.” 
tlbid.  p,  290. 


132 


DEMON-POSSESSION 


they  shall  see  how  the  devils  fly  away  affrighted 
how  the  oracles  immediately  cease,  and  all  the 
enchantments  of  magic  remain  destitute  of  their 
usual  force.” 

Lactantius  asserts  that  when  the  heathen 
sacrifice  to  their  gods,  if  there  be  any  one  pres- 
ent whose  forehead  is  marked  with  the  sign  of 
the  cross  the  sacrifices  do  not  succeed,  nor  the 
false  prophets  give  answer.  This  has  given  fre- 
quent occasion  to  bad  princes  to  persecute  the 
Christians,  etc.,  etc. 

The  prevalence  of  demon-possession  in  the 
Roman  Empire  during  the  period  of  the  Early 
Fathers  is  further  evidenced  by  the  use  in  the 
church  of  a special  class  of  laborers  called  ex- 
orcists,whose  duty  it  was  to  heal,  instruct,  and 
prepare  for  admission  to  the  church  candidates 
for  baptism  who  had  been  afflicted  by  evil 
spirits.* 

The  testimony  of  the  Fathers  proves  conclu- 
sively that  cases  of  demon-possession  were  not 
confined  to  Judea  in  the  times  of  our  Saviour 
and  the  Apostles,  but  that  they  were  met  with 
in  the  Roman  Empire  centuries  afterward. 
Their  testimony  like  that  of  the  Chinese  and 
other  nations  shows  that  these  cases  were  dis- 
tinct from  mania,  epilepsy,  and  other  diseases, 
and  characterized  by  a new  personality  quite 


*See  Dr.  Lyman  Coleman’s  "Ancient  Christianity  Exemplified,”  p.124, 
191-3.  Also,  Whately’s  ‘ ‘Good  and  Evil  Angels." 


IN  CHRISTIAN  COUNTRIES 


133 


different  and  distinct  from  the  subject  “pos- 
sessed.” * 

♦The  testimony  of  the  Greek  and  Latin  classical  authors  is  collated  and 
compared  with  modern  phenomena  in  a most  able  manner  in  a book  called 
The  Apocatastasis,  or  Progress  Backwards.  This  was  written  by  Leonard 
Marsh,  M.  D.,  for  many  years  a professor  in  the  University  of  Vermont, 
and  published  anonymously  in  Burlington,  in  1854.  It  was  prepared  in 
view  of  the  new  tide  of  so-called  spiritualism,  then  rising  in  the  United 
States  and  Europe.  It  is  at  once  a brilliant  satire,  and  a serious,  profound, 
unique  discussion.  Though  perhaps  too  learned,  and  its  style  somewhat 
too  involved,  for  popular  reading,  its  intrinsic  value  is  great.  It  is  more 
needed  now  than  when  first  issued,  and  ought  to  be  republished.  Ses 
B;bliographical  Index- 

The  testimony  of  the  Christian  Fathers  upon  this  subject  may  be  found 
at  some  length  in  a valuable  series  of  pamphlets  by  Wm.  Ramsey,  D.  D., 
and  H.  L.  Hastings;  especially  in  the  three  entitled  The  Mystery  Solved; 
Ancient  Heathenism  and  Modern  Spiritualism  ; Primitive  Christianity  and 
Modern  Spiritualism. 

(See  pp.  126,  453.) 

The  Stratford  Phenomena , which  extended  through  a period  of  seven 
months,  were  minutely  recorded  from  day  to  day  in  the  journal  of  the 
Rev.  Eliakim  Phelps.  This  record  was  given  to  his  granddaughter,  Mrs. 
Elizabeth  Stuart  Phelps  Ward;  and,  although  now  withheld  from  publica- 
tion, it  may  be  hoped  that  it  will  sometime  be  made  accessible  to  students. 
See  Autobiographic  Paper,  by  Mrs.  Ward,  in  McClure's  Magazine , Dec., 
1895,  P-  50.  Republished  in  her  “ Chapters  from  a Life,”  Houghton 
Mifflin  & Co.,  1896. 


CHAPTER  X. 


CHARACTER  OF  THE  EVIDENCE  PRESENTED,  AND 
THE  FACTS  ESTABLISHED  BY  IT. 

As  regards  the  trustworthiness  of  the  foreign 
missionaries  whose  testimony  and  opinions  have 
been  presented  in  the  preceding  chapters,  nothing 
need  be  said.  Something  may  be  learned  of 
their  views  from  the  communications  which  have 
already  been  given,  but  more  is  required  to  show 
the  attitude  of  the  missionary  body  as  a whole. 

It  is  important  to  premise  that  most  mission- 
aries come  to  China  with  a strong  prejudgment 
of  the  matter,  holding  the  opinion  generally 
prevalent  in  Christian  countries  that  demon- 
possessions were  providentially  permitted  in 
Apostolic  times,  and  made  to  subserve  impor- 
tant ends  in  the  establishment  of  the  Christian 
church;  but  that  they  are  events  only  of  the 
past.  This  prejudgment  is  so  strong  in  some 
persons  that  the  possibility  of  such  cases  at 
present  is  not  for  a moment  entertained.  A 
young  missionary  recently  arrived  in  China,  on 
learning  that  this  subject  was  being  examined 
into,  expressed  with  great  warmth,  and  in  very 

134 


THE  EVIDENCE  PRESENTED 


135 


positive  terms,  his  “surprise  that  missionaries 
should  spend  their  time  in  such  an  enquiry  or 
allow  native  Christians  connected  with  them  to 
talk  about  or  believe  in  ‘possessions’  as  an  ex- 
isting fact.” 

It  is  my  impression  from  a large  correspond- 
ence with  missionaries  in  China,  and  from  per- 
sonal acquaintance  with  many  of  them,  that 
they  do  not,  as  a rule,  hold  the  positive  and  ex- 
treme view  above  expressed.  Some  whose  time 
is  mostly  spent  in  the  open  ports,  and  in  literary 
work  in  the  study,  have  not  had  their  attention 
specially  called  to  this  subject,  and  have  not 
come  into  possession  of  facts  upon  which  to 
form  a judgment.  I have  only  known  two  who 
have  expressed  positive  unbelief  in  the  reality  of 
these  “possessions.” 

On  the  other  hand  there  are  Protestant  mis- 
sionaries who  have  no  doubt  that  numerous  cases 
may  be  found  in  China  of  “demon-possession,” 
similar  to  those  which  were  met  with  in  the  early 
history  of  the  church.  Missionaries  who  have 
personal  and  familiar  intercourse  with  infant 
churches  in  the  interior  of  China  will  I think 
agree  in  the  statement  that  supposed  cases  of 
this  kind  are  very  numerous;  and  I believe  also 
that  it  is  the  growing  opinion  that  the  natives 
are  right  in  attributing  them  to  demons. 

The  attitude  of  missionaries  generally  may,  I 
think,  be  correctly  stated  by  saying  that  a few 


136 


DEMON-POSSESSION 


believe  that  the  so-called  demon-possessions, 
are  not  really  such,  but  only  a delusion;  a larger 
number  believe  them  to  be  real;  while  a still 
larger  proportion  of  the  whole  missionary  body 
are  in  a state  of  uncertainty,  unprepared  to  ex- 
press a positive  opinion  on  one  side  or  the 
other. 

The  question  is  sometimes  asked:  If  these 
cases  are  so  numerous,  why  are  they  not  seen 
by  the  foreigner;  thus  giving  the  public,  so  far 
as  it  is  interested  in  this  subject,  the  advantage 
of  his  personal  examinations  and  testimony,  in- 
stead of  leaving  it  to  depend  almost  exclusively 
on  Chinese  evidence?  The  reasons  for  this  are 
not  difficult  to  find. 

It  should  be  borne  in  mind  that  the  foreign 
missionary  is  only  occasionally  and  temporarily 
at  these  country  out-stations,  perhaps,  on  an 
average, only  two  or  three  days  in  any  one  vil- 
lage in  a year;  and  these  phenomena  occurring 
generally  in  his  absence,  are,  when  the  aid  of 
Christians  is  sought,  naturally  taken  to  the  resi- 
dent native  Christians  or  preachers. 

Again,  race  prejudices,  and  the  customary  re- 
strictions upon  social  intercourse,  and  especially 
the  dread  of  malicious  and  scandalous  reports 
which  would  almost  certainly  result  from  invit- 
ing a stranger  of  another  race  to  visit  a native 
family,  act  as  a strong  deterrent  to  prevent 
natives  from  bringing  these  cases  to  a foreigner. 


THE  EVIDENCE  PRESENTED 


137 


In  a foreign  missionary’s  first  visits  to  a new 
field  of  labor  (the  time  during  which,  for  reasons 
hereafter  stated,  most  of  these  cases  occur),  not 
only  the  Chinese  generally,  but  many  Christian 
families  would  instinctively  avoid  if  possible  a 
personal  visit  from  him.  His  coming  to  their 
houses  would  almost  inevitably  attract  a rabble 
made  up  of  street  loungers,  village  roughs,  and 
boisterous  children,  and  it  is  more  than  prob- 
able that  suspicious  neighbors,  and  curious 
strangers  influenced  by  the  excitement,  and  tak- 
ing advantage  of  the  general  confusion,  would 
disregard  the  ordinary  rules  of  propriety  and 
mingle  with  the  crowd;  altogether  occasioning 
no  little  inconvenience  for  the  time,  and  a 
great  deal  of  offensive  talk,  and  perhaps  insults 
and  annoyances  afterwards. 

While  the  visit  of  a foreigner  at  the  first  stage 
of  intercourse  with  the  Chinese  would  be  attended 
by  the  above  mentioned  inconveniences,  a native 
Christian  can  enter  a Chinese  family  almost  un- 
observed. Considering  all  the  circumstances  it 
is  but  natural  that  these  cases  should  in  almost 
every  instance  be  brought  to  the  notice  of  the 
native  Christian,  rather  than  the  foreign  mis- 
sionary. 

There  is  another  reason,  perhaps  still  stronger 
than  those  given  above,  which  tends  to  the  same 
result.  Most  missionaries — all  of  them  so  far 
as  is  known  to  the  writer — have  an  instinctive 


138 


DEMON-POSSESSION 


shrinking  from  encountering,  or  even  encourag- 
ing these  manifestations.  The  feelings  of  the 
foreign  missionary  on  this  subject  are  understood 
by  the  natives,  and  consequently  they  naturally 
apply  to  their  own  people  rather  than  to  us.  It 
is  interesting  to  notice  that  in  the  instance  given 
from  the  Roman  church  in  a previous  chapter, 
the  case  of  supposed  demon-posssesion  was  also 
brought  to  a native  Christian,  and  not  to  the  for- 
eign teacher. 

Missionaries  are  however  sometimes  applied  to, 
as  I was  once  myself  when  in  company  with  Rev. 
C.  P.  Scott,  now  Bishop  of  the  Church  of  Eng- 
land in  North  China.  We  were  invited  and  urged 
by  our  muleteer,  in  whose  village  we  were  pass- 
ing a night,  to  visit  his  home  and  cast  an  evil- 
spirit  out  of  his  sister-in-law.  Our  ability  to  do 
this  was  not,  however,  put  to  the  test;  as  the 
member  of  the  family,  when  she  was  consulted 
about  the  matter,  refused  to  have  us  enter  the 
house. 

The  fact  of  our  hearing  through  native  Chris- 
tians of  many  more  of  these  cases  now,  than 
some  years  ago,  is  due  to  the  following  reasons: 
At  first  Christian  teachers,  natives  as  well  as 
foreigners,  were  viewed  with  suspicion  and  dis- 
trust, and  there  was  great  difficulty  in  gaining 
free  access  to  the  people.  You  might  be  in  a 
village  where  there  were  numbers  of  these  “pos- 
sessed” persons,  but  the  inhabitants  would  stout- 


THE  EVIDENCE  PRESENTED 


139 


ly  deny  their  existence.  A variety  of  reasons 
combine  to  produce  this  reticence,  the  chief  of 
which  are  the  sense  of  disgrace  on  the  part  of  a 
family  so  unfortunate  as  to  have  such  a case; 
the  fear  shared  by  all  the  villagers  of  offending 
and  incurring  the  revenge  of  the  demon;  and  also 
the  fear  of  putting  a stranger  in  possession  of 
information  which  might  lead  to  serious  difficul- 
ties and  complications. 

When,  however,  an  individual  or  a family  in 
an  isolated  village  embraces  Christianity,  and 
reads  the  instances  of  demon-possession  related 
in  the  New  Testament,  he  naturally  recommends 
his  neighbors  who  are  similarly  afflicted  to  apply 
to  Jesus  for  relief.  When  relief  has  been  ob- 
tained the  fact  is  soon  generally  known,  and 
others  who  are  suffering  from  the  same  malady 
are  led  to  apply  to  Christians  for  help.  After 
converts  have  been  made,  and  mutual  sympathy 
and  confidence  are  established  among  them,  and 
between  them  and  their  foreign  teachers,  then 
these  experiences  are  freely  disclosed. 

The  above  considerations  will  explain  why  it  is 
that  we  must  for  circumstantial  facts  in  evidence, 
so  far  as  China  is  concerned,  depend  princi- 
pally upon  the  native  Christians.  Their  belief, 
in  common  with  the  great  mass  of  their  country- 
men in  the  reality  of  these  manifestations  is 
almost  universal.  It  would  be  useless  to  argue 
with  them  on  the  subject.  You  might  as  well 


140 


DEMON-POSSESSION 


try  to  raise  doubts  in  their  minds  as  to  their 
own  personal  identity,  or  the  trustworthiness  of 
their  senses.  In  many  cases  the  only  effect  of 
a missionary’s  dogmatically  denying  the  reality 
of  demon-possessions  would  be  to  produce  in 
them  the  impression  that  he  had  a limited  ex- 
perience, narrow  views,  and  was  not  wholly  to 
be  relied  upon  as  a religious  teacher. 

Now  with  regard  to  the  testimony  of  the 
native  Christians,  which  has  been  presented  in 
the  previous  chapters,  I would  remark: 

1.  I have  endeavored  to  give  no  evidence  ex- 
cept that  of  Christian  men  and  women  of  intel- 
ligence and  worth. 

2.  They  testify  to  facts  of  which  they  have 
been  eye  and  ear  witnesses;  and  which  are  for 
the  most  part  of  recent  occurrence. 

3.  The  events  to  which  they  testify  have  not 
taken  place  in  private,  known  to  themselves 
only,  or  to  a few  others,  but  are  of  general  no- 
toriety, the  witnesses  to  which  could  be  indefin- 
itely multiplied. 

4.  No  conceivable  motive  can  be  adduced  for 
fabrication  or  misrepresentation.  These  “de- 
mon-possessions” are,  even  in  the  view  of  the 
natives, repulsive  and  disreputable,  and  they  know 
that  they  are  still  more  distasteful  to  their 
foreign  teachers. 

5.  This  is  not  a hobby,  or  a subject  which  is 
to  them  of  special  interest  or  concern;  as  spirit- 


THE  EVIDENCE  PRESENTED 


141 


ualism,  for  instance,  is  to  its  adherents.  On  the 
contrary  it  is  associated  with  disagreeable  expe- 
riences which  they  would  gladly  forget,  and  which 
under  ordinary  circumstances  they  seldom  allude 
to. 

6.  Belief  in  the  reality  of  possessions  by  in- 
visible spirits  is  not  necessarily  connected  with 
a superstitious  habit  of  mind.  Chinese  Chris- 
tians generally  are  gradually  disenthralled  from 
their  old  heathenish  superstitions  such  as  “fung- 
shui,”  the  worship  of  the  dragon,  of  the  kitchen 
god,  and  the  earth  god,  and  their  almost  in- 
numerable deities  of  the  Buddhist  and  Taoist 
religions;  but  as  a rule,  they  remain  unshaken 
in  their  belief  in  the  reality  of  demon-possessions. 

7.  They  do  not  regard  this  subject  as  be- 
longing to  the  domain  of  the  marvelous.  They 
do  not  consider  man  with  his  material  body, 
the  exclusive  rational  occupant  of  the  earth. 
They  believe  in  spirits,  and  in  their  view  it  is  no 
more  unnatural  for  an  evil  spirit  to  exist,  and 
to  act  like  an  evil  spirit,  than  for  a man  to  be 
a man. 

8.  The  opinions  held  by  them  are  not  taught 
or  suggested  to  them  by  their  foreign  teachers. 
On  the  contrary  these  beliefs  have  generally  been 
discouraged. 

9.  There  could  be  no  collusion  between  these 
witnesses.  They  belong  to  sections  of  country 
widely  separated,  which  have  little  or  no  com- 


142 


DEMON-POSSESSION 


munication  with  each  other,  and  in  which  differ- 
ent dialects  are  spoken, 

io.  These  cases  are  not  associated  together 
as  the  result  of  a general  psychic  epidemic,  or 
craze,  in  which  delusion  or  imposture  is  sympa- 
thetically communicated  from  one  person  to 
another.  They  are  isolated  and  independent, 
both  as  regards  time  and  locality,  and  are  gener- 
ally attended  with  but  little  excitement. 

The  question  as  to  the  explanation  and  the  actual 
cause  of  the  phenomena  which  we  are  considering 
is  by  no  means  to  be  determined  by  the  opinions 
of  the  Chinese  or  of  any  other  race.  We  have 
only  appealed  to  the  Chinese  for  facts  which 
have  come  under  their  own  observation,  and  of 
which  they  are  competent  witnesses.*  The  ques- 

*Prof.  Langlev  in  an  article  entitled  “Comets  and  Meteors”  in  The 
Century,  January,  1887,  thus  treats  of  the  assumptions  of  modern  thought, 
and  the  summary  way  in  which  it  sets  aside  credible  evidence: — 

“Among  the  many  superstitions  of  the  early  world,  and  credulous  fan- 
cies of  the  middle  ages,  was  the  belief  that  great  stones  sometimes  fell 
down  out  of  heaven  on  to  the  earth. 

“Pliny  has  a story  of  such  a black  stone  big  enough  to  load  a chariot; 
the  Mussulman  still  adores  one  at  Mecca;  and  a mediaeval  emperor  of  Ger- 
many had  a sword  which  was  said  to  have  been  forged  from  one  of  these 
bolts  shot  out  of  the  blue.  But.  with  the  revival  of  learning,  people  came 
to  know  betterl  That  stones  should  fall  down  from  the  sky  was  clearly, 
they  thought,  an  absurdity;  indeed,  according  to  the  learned  opinion 
of  that  time,  one  would  hardly  ask  a better  instance  of  the  difference  be- 
tween the  realities  which  science  recognized  and  the  absurdities  which 
it  condemned  than  the  fancy  that  such  a thing  could  be.  So  at  least  the 
matter  looked  to  the  philosophers  of  the  last  century,  who  treated  it  much 
as  they  might  treat  certain  alleged  mental  phenomena,  for  instance,  if 
they  were  alive  to-day,  and  at  first  refused  to  take  any  notice  of  these 
stories,  when  from  time  to  time  they  still  came  to  hand.  When  induced 
to  give  the  matter  consideration  they  observed  that  all  the  conditions 
for  scientific  observation  were  violated  by  these  bodies,  since  the  won- 
der always  happened  at  some  far-off  place,  or  at  some  past  time,  and  (sus- 
picious circumstance)  the  stones  only  fell  in  the  presence  of  ignorant 
and  unscientific  witnesses,  and  never  when  scientific  men  were  at  hand 
to  examine  the  facts.  That  there  were  many  worthy,  if  ignorant,  men 
who  asserted  that  they  had  seen  such  stones  fall,  seen  them  with  their 
own  eyes,  and  held  them  in  their  own  hands,  was  accounted  for  by  the 
general  love  of  the  marvelous, and  by  the  ignorance  of  the  common  mind, 
unlearned  in  the  conditions  of  scientific  observation,  and  unguided  by 
the  great  principle  of  the  uniformity  of  the  laws  of  nature.” 

See  also  on  The  Dogmatism  of  Science,  an  able  and  admirable  article 
by  R.  Heber  Newton,  D.  D.,  in  The  Arena  (Mag.)  May,  189a 


THE  EVIDENCE  PRESENTED 


143 


tions,  what  are  the  facts  established,  and  how 
are  these  facts  to  be  accounted  for,  will  be  con- 
sidered hereafter. 

It  is  a confirmation  of  the  truth  of  the  evi- 
dence of  these  Chinese  witnesses  that  it  agrees 
in  every  important  particular  with  that  of  other 
nations  ancient  and  modern.  The  importance 
claimed  for  the  evidence  of  these  Chinese  wit- 
nesses is,  that  it  shows  the  persistence  of  these 
phenomena  up  to  the  present  time,  and  furnishes 
details  not  to  be  expected  when  this  subject  is 
not  specifically  treated,  but  only  referred  to  in- 
cidentally and  fragmentarily. 

The  facts  established  in  the  previous  chapters 
may  be  summarized  as  follows: 

1 . Certain  abnormal  physical  and  mental  phe- 
nomena such  as  have  been  witnessed  in  all  ages, 
and  among  all  nations,  and  attributed  to  posses- 
sion by  demons,  are  of  frequent  occurrence  in 
China  and  other  nations  at  this  day,  aud  have 
been  generally  referred  to  the  same  cause. 

2.  The  supposed  demoniac  at  the  time  of 
“possession”  passes  into  an  abnormal  state,  the 
character  of  which  varies  indefinitely,  being 
marked  by  depression  and  melancholy;  or  vacan- 
cy and  stupidity  amounting  sometimes  almost  to 
idiocy,  or  it  may  be  that  he  becomes  ecstatic,  or 
ferocious  and  malignant. 

3.  During  transition  from  the  normal  to  the 
abnormal  state,  the  subject  is  often  thrown  into 


144 


DEMON-POSSESSION 


paroxysms,  more  or  less  violent,  during  which  he 
sometimes  falls  on  the  ground  senseless,  or 
foams  at  the  mouth  presenting  symptoms  similar 
to  those  of  epilepsy  or  hysteria. 

4.  The  intervals  between  these  attacks  vary 
indefinitely  from  hours  to  months,  and  during 
these  intervals  the  physical  and  mental  condition 
of  the  subject  may  be  in  every  respect  healthy 
and  normal.  The  duration  of  the  abnormal 
states  varies  from  a few  minutes  to  several  days. 
The  attacks  are  sometimes  mild,  and  sometimes 
violent.  If  frequent  and  violent  the  physical 
health  suffers. 

5.  During  the  transition  period  the  subject 
often  retains  more  or  less  of  his  normal  conscious- 
ness. The  violence  of  the  paroxysms  is  in- 
creased if  the  subject  struggles  against,  and  en- 
deavors to  repress  the  abnormal  symptoms. 
When  he  yields  himself  to  them  the  violence  of 
the  paroxysms  abates,  or  ceases  altogether. 

6.  When  normal  consciousness  is  restored 
after  one  of  these  attacks  the  subject  is  entirely 
ignorant  of  everything  which  has  passed  during 
that  state. 

7.  The  most  striking  characteristic  of  these 
cases  is  that  the  subject  evidences  another  per- 
sonality, and  the  normal  personality  for  the  time 
being  is  partially  or  wholly  dormant. 

8.  The  new  personality  presents  traits  of 
character  utterly  different  from  those  which  really 


THE  EVIDENCE  PRESENTED 


145 


belong  to  the  subject  in  his  normal  state,  and 
this  change  of  character  is  with  rare  exceptions 
in  the  direction  of  moral  obliquity  and  impurity. 

9.  Many  persons  while  “demon-possessed” 
give  evidence  of  knowledge  which  cannot  be  ac- 
counted for  in  ordinary  ways  They  often  ap- 
pear to  know  of  the  Lord  Jesus  Christ  as  a 
Divine  Person,  and  show  an  aversion  to,  and 
fear  of  Him.  They  sometimes  converse  in 
foreign  languages  of  which  in  their  normal  states 
they  are  entirely  ignorant. 

10.  There  are  often  heard,  in  connection 
with  “demon-possessions,”  rappings  and  noises 
in  places  where  no  physical  cause  for  them  can 
be  found;  and  tables,  chairs,  crockery  and  the 
like  are  moved  about  without,  so  far  as  can  be 
discovered,  any  application  of  physical  force, 
exactly  as  we  are  told  is  the  case  among  spirit- 
ualists. 

11.  Many  cases  of  “demon-possession”  have 
been  cured  by  prayer  to  Christ,  or  in  his  name, 
some  very  readily,  some  with  difficulty.  So  far 
as  we  have  been  able  to  discover,  this  method 
of  cure  has  not  failed  in  any  case,  however 
stubborn  and  long  continued,  in  which  it  has 
been  tried.  And  in  no  instance,  so  far  as  ap- 
pears, has  the  malady  returned,  if  the  subject 
has  become  a Christian,  and  continued  to  lead  a 
Christian  life. 


10  Demon 


CHAPTER  XI. 


explanations:  evolution  and  other 

THEORIES. 

The  phenomena  accompanying  supposed  “de- 
mon-possession” are  accounted  for  by  different 
hypotheses  in  accordance  with  the  views  and  pro- 
clivities of  different  individuals. 

1.  Many  will  doubtless  refer  them  to  de- 
lusion and  imposture,  and  regard  the  subjects 
of  these  manifestations  as  either  deceivers  or 
deceived. 

2.  Others  will  regard  them  as  the  result  of 
some  occult  force,  physical  or  odic,  not  yet 
clearly  understood. 

3.  The  Development  or  Evolution  school 
will  refer  them  to  a law  inherent  in  man’s  nature, 
by  which  certain  beliefs  and  accompanying  phe- 
nomena manifest  themselves  in  progressive 
stages  of  the  development  of  the  race. 

4.  The  great  majority  of  thinkers  of  the  pres- 
ent day  will  no  doubt  prefer  the  pathological 
theory,  and  regard  these  manifestations  as  the 
natural  results  of  diseased  states  of  the  nervous 
system. 


146 


EVOLUTION  AND  OTHER  THEORIES 


14? 


5.  Psychological  Theories. 

6.  Others  will  refer  them,  as  most  nations 
of  the  past  have  done,  to  the  agency  of  spirits 
or  demons. 

We  shall  consider  these  different  hypotheses 
in  this  and  the  following  chapters,  in  the  above 
order. 

1.  Explanation  by  Imposture. 

There  can  be  no  doubt  that,  in  connection 
with  the  phenomena  we  have  been  consider- 
ing, there  is  much  deception,  both  wilful  and 
unintentional.  Still  this  fact  should  not  be  re- 
garded as  disproving  the  reality  of  the  phenom- 
ena in  all  cases.  To  whatever  cause  they  may 
be  attributed,  even  if  referable  to,  or  accom- 
panied by  well-known  symptoms  of  disease,  simu- 
lated manifestations,  as  well  as  automatic,  may 
naturally  be  expected. 

Dr.  Hecker  speaking  of  cases  of  hysteria  re- 
marks: “This  numerous  class  of  patients  cer- 

tainly contributed  not  a little  to  the  maintenance 
of  the  evil,  for  these  fantastic  sufferings  in  which 
dissimulation  and  reality  could  scarcely  be  dis- 
tinguished by  themselves,  much  less  by  their 
physicians,  were  imitated  in  the  same  way  as 
the  distortions  of  St.  Vitus  dancers  by  the  im- 
postors of  that  period.”  (*) 

The  same  author  remarks  further  in  the  same 
connection  that  “the  dancing  mania  arising, as 

*See  “Hecker’s  Epidemics  of  the  Middle  Ages,”  London  Edition,  1844, 

p.  128. 


i48 


DEMON-POSSESSION 


was  supposed,  from  the  bite  of  the  tarantula, 
continued  with  all  these  additions  of  self-decep- 
tion, and  of  the  dissimulation  which  is  such  a 
constant  attendant  on  nervous  disorders  of  this 
kind,  through  the  whole  course  of  the  seven- 
teenth century.” 

So  in  China,  in  the  case  of  persons  subject  to 
these  abnormal  conditions,  voluntary  symptoms 
are  often  mixed  with  involuntary,  and  doubtless 
many  cases  of  alleged  possession  are  to  be  re- 
ferred wholly  to  imposture.  Some  persons  from 
love  of  notoriety,  and  more  often  from  love  of 
gain,  simulate  the  symptoms  of  the  “possessed”, 
and  assume  the  character  of  fortune  tellers,  or 
healers  of  diseases,  professing  to  do  so  by  com- 
munication with  spirits.  Missionaries  have  met 
with  some  of  this  latter  class  who  have  acknow- 
ledged that  they  feigned  “possession”,  and  thus 
carried  on  a deliberate  course  of  deception.  It 
would  be  unreasonable,  however,  to  infer  from 
such  individual  cases  of  simulation  that  all  the 
phenomena  we  have  been  considering  are  the 
result  of  deception  and  imposture.  Simulation 
generally  presupposes  a reality  simulated. 

On  the  other  hand  converts  to  Christianity 
have  declared  that  they  were  formerly  mediums 
of  demons,  during  which  time  these  abnormal 
manifestations  were  not  the  result  of  deception, 
but  of  influences  operating  on  them  which  they 
could  not  control.  Dr.  Tylor  gives  us  the  fol- 


EVOLUTION  AND  OTHER  THEORIES 


149 


lowing  case  of  this  kind  in  his  “Primitive  Cul- 
ture”. When  Dr.  Mason  was  preaching  near 
a village  of  heathen  Pwo  a man  fell  down  in  an 
epileptic  fit,  his  familiar  spirit  having  come  over 
him  to  forbid  the  people  to  listen  to  the  mission- 
ary, and  he  sang  out  denunciations  like  one 
frantic.  This  man  was  afterwards  converted, 
and  told  the  missionary  that  “he  could  not  ac- 
count for  his  former  exercises,  but  that  it  cer- 
tainly appeared  to  him  as  though  a spirit  spoke, 
and  he  must  tell  what  was  communicated.”* 
Strikingly  similar  testimony  is  given  by  one  of 
Brainerd’s  Indian  converts  who  was  before  his 
conversion  a “ diviner.  ”+ 

Two  cases  similar  to  the  above  have  occurred 
in  connection  with  our  mission  station  in  Chi- 
mi,  Shan-tung,  China.  They  were  described  to 
me  in  detail  by  a theological  student  whose  home 
was  in  that  neighborhood,  and  who  was  familiar- 
ly acquainted  with  the  subjects  of  both  cases, 
one  being  a near  relative.  Both  of  them  were 
well-known  as  sincere  and  consistent  Christians 
until  their  deaths.  They  declared  that  for  many 
years,  before  they  became  Christians,  they  sub- 
mitted to,  and  obeyed  the  behests  of  the  possess- 
ing demons  from  necessity,  being  constrained 
and  intimidated  by  severe  physical  and  mental 
inflictions  and  torments;  that  they  believed  that 

* Primitive  Culture:  Researches  into  the  Development  of  Mythology, 
Philosophy,  Religion,  Language,  Art  and  Custom.  By  Edward  B.  Tylor, 
LL.  D.,  F.  R.  S.,  Vol.  2,  p,  131. 

t Memoir  of  David  Braiaerd,  p.  562.  Also  p.p.  348-351. 


150 


DEMON-POSSESSION 


the  actions  purporting  to  be  perfomed  by  the 
demons  through  them  as  their  agents  or  instru- 
ments were  in  fact  so  performed;  that  they  had 
no  means  to  rid  themselves  of  the  dominion  of 
the  demons  until  they  heard  of  Christianity.  One 
of  these  persons,  an  aunt  of  the  theological  stu- 
dent, is  said  to  have  had,  when  in  the  abnormal 
state,  remarkable  clairvoyant  powers. 

The  question  is  not,  are  any  of  these  phenom- 
ena to  be  referred  to  imposture,  but  are  they 
all  to  be  so  referred.  I believe  that  the  facts 
proved  render  this  hypothesis  entirely  unten- 
able. The  subjects  of  these  manifestations  are, 
while  in  the  abnormal  state,  apparently  without 
their  normal  consciousness,  and  incapable  either 
of  deceiving  or  being  deceived.  If  it  be  assumed 
that  this  supposed  absence  of  normal  conscious- 
ness is  itself  only  deception  and  imposture,  this 
assumption  presupposes  a degree  of  suscepti- 
bility to  imposture  in  all  nations  and  ages  which 
passes  credence,  to  say  nothing  of  the  evidence, 
which  is,  in  a large  number  of  cases,  full  and 
conclusive  that  the  subject  so  far  from  trying  to 
deceive  others  by  inducing  them  to  believe  that 
he  is  “possessed,”  is  using  all  his  powers  of  body 
and  mind  to  free  himself  from  an  infliction  which 
he  bemoans  and  abhors. 

2.  Explanation  by  Odic  Force. 

There  is  a class  of  writers  who  admit  the  exis- 
tence of  the  alleged  facts  connected  with  mesmer- 


EVOLUTION  AND  OTHER  THEORIES  151 

ism,  spiritualism,  etc.,  similar  in  many  respects 
to  these  attributed  to  demon-possession,  but  be- 
lieve these  facts  are  not  explainable  by  any  natur- 
al laws  or  forces  yet  discovered;  and  refer  them 
to  some  subtle  force  connected  with  our  phys- 
ical organization,  similar  to  magnetism,  which, 
though  as  yet  not  well  understood,  is  an  integral 
part  of  our  constitution,  and  under  the  control 
of  fixed  laws.  This  theory  is  ably  advocated  by 
Rev.  G.  W.  Samson,  D.D.,  formerly  president 
of  Columbia  University  (D.  C.),  in  a book  en- 
titled “Physical  Media  in  Spiritual  Manifesta- 
tions”. Without  attempting  an  analysis  of  the 
arguments  upon  which  Dr.  Samson  bases  his 
theory,  I would  merely  say  that,  admitting  its 
probability,  it  does  not  necessarily  affect  the 
subject  of  demon-possession.  It  may  perhaps 
give  some  hint  or  suggestion  of  the  mode  by 
which  spiritual  beings  act  upon  human  organ- 
izations. It  certainly  cannot  prove  the  non-ex- 
istence of  supermundane  beings,  or  that  they  do 
not  at  times  influence  men.  In  fact  the  two 
theories  do  not  conflict;  but  Dr.  Samson’s  the- 
ory does  not  explain  the  facts  which  principally 
require  explanation,  to  which  special  reference 
will  be  made  in  this  and  the  following  chapters. 

3.  Explanation  by  Evolution. 

The  Development,  or  Evolution,  theory  of 
“possessions”  is  clearly  presented  by  Rushton 
M.  Dorman  in  his  work  entitled  “Origin  of  Primi- 


152 


DEMON-POSSESSION 


tive  Superstitions,”  and  also  by  Dr.  Tylor  in  his 
“Primitive  Culture.”  The  former  writer  says: 
“Too  much  effort  has  hitherto  been  directed  to 
tracing  a derivation  of  one  mythological  belief 
from  another  by  contact  or  migrations  of  myths; 
the  growth  of  mythologies  among  all  peoples  has 
taken  place  according  to  the  laws  of  men’s 
spiritual  being.  There  is  therefore  a great  simi- 
larity of  religious  belief  among  all  peoples  in  the 
same  progressive  stages.”  He  says  again,  “The 
laws  of  evolution  in  the  spiritual  world  may  be 
traced  with  as  much  precision  as  in  the  natural.”* 

Dr.  Tylor  in  the  introduction  to  his  work 
deprecates  the  unwillingness  of  modern  investi- 
gators to  apply  the  laws  of  evolution  to  the 
‘higher  processes  of  human  feeling  and  action, 
of  thought  and  language,  etc.”  He  says,  “The 
world  at  large  is  scarcely  prepared  to  accept  the 
general  study  of  human  life  as  a branch  of  nat- 
ural science  nor  to  carry  out  in  a large  sense  the 
poet’s  injunction  to  ‘account  for  moral  as  for 
natural  things.’  To  many  educated  minds  there 
seems  something  presumptuous  and  repulsive  in 
the  view  that  the  history  of  mankind  is  part  and 
parcel  of  the  history  of  nature,  that  our  thoughts, 
wills,  and  actions  accord  with  laws  as  definite 
as  those  which  govern  the  motion  of  waves, 
the  combination  of  acids  and  bases,  and  the 
growth  of  plants  and  animals.  ”t 

♦Origin  of  Primitive  Superstitions,  Introduction,  p.  13. 

t “Primitive  Culture.”  vol.  2,  p.  132. 


EVOLUTION  AND  OTHER.  THEORIES 


153 


A few  quotations  from  Dr.  Tylor’s  elaborate 
and  interesting  work  will  show  the  remarkable 
correspondence  between  facts  which  he  has  col- 
lected from  different  sources,  and  those  presented 
in  the  previous  chapters  of  this  work,  and  will 
also  give  us  some  idea  of  his  way  of  accounting 
for  these  facts.  We  cannot  do  justice  to  this 
author  without  giving  these  quotations  at  some 
length. 

Dr.  Tylor  says:  “Morbid  oracular  manifesta- 
tions are  habitually  excited  on  purpose,  and 
moreover  the  professional  sorcerer  commonly 
exaggerates  or  wholly  feigns  them.  In  the  more 
genuine  manifestations  the  medium  may  be  so 
intensely  wrought  upon  by  the  idea  that  a pos- 
sessing spirit  is  speaking  from  within  him,  that 
he  may  not  only  give  this  spirit’s  name,  and 
speak  in  its  character,  but  possibly  may  in  good 
faith  alter  his  voice  to  suit  the  spiritual  utter- 
ance. The  gift  of  spirit  utterance  which  belongs 
to  ‘ventriloquism’  in  the  ancient  and  proper 
sense  of  the  term,  of  course  lapses  into  sheer 
trickery.  But  that  the  phenomena  should  be 
thus  artificially  excited  or  dishonestly  counter- 
feited, rather  confirms  than  alters  the  present 
argument.  Real  or  simulated,  the  details  of 
oracle  possession  alike  illustrate  popular  belief. 
The  Patagonian  wizard  begins  his  performance 
with  drumming  and  rattling  till  the  real  or  pre- 
tended epileptic  fit  comes  on  by  the  demon  en- 


154 


DEMON-POSSESSION 


tering  him,  who  then  answers  questions  within 
him  with  a faint  and  mournful  voice.”* 

Among  the  wild  Veddas  of  Ceylon,  the 
“devil-dancers”  have  to  work  themselves  into 
paroxysms,  to  gain  the  inspiration  whereby  they 
profess  to  cure  their  patients,  t So  with  furious 
dancing  to  the  music  and  chanting  of  the  attend- 
ants, the  Bodo  priest  brings  on  the  fit  of  mani- 
acal inspiration  in  which  the  deity  fills  him  and 
gives  oracles  through  him4  In  Kamtchatka 
the  female  shamans,  when  Billukai  came  down 
into  them  in  a thunder-storm  would  prophesy; 
or,  receiving  spirits  with  a cry  of  “hush;”  their 
teeth  chattered  as  in  fever,  and  they  were  ready 
to  divine.  Among  the  Singpho  of  Southeast 
Asia,  when  the  “natzo”  or  conjuror  is  sent 
for  to  see  a sick  patient,  he  calls  on  his  “nat” 
or  demon,  the  soul  of  a deceased  foreign  prince, 
who  descends  into  him  and  gives  the  required 
answers!.  In  the  Pacific  Islands  spirits  of 
the  dead  would  enter  for  a time  the  body  of  a 
living  man,  inspiring  him  to  declare  future  events 
or  to  execute  some  commission  from  the  higher 
deities.  The  symptoms  of  oracular  possession 
among  savages  have  been  especially  well  de- 
scribed in  this  region  of  the  world.  The  Fijian 
priest  sits  looking  steadfastly  at  a whale’s  tooth 

* “Primitive  Culture,”  vol.  2,  p.  133. 
t Ibid,  vol  2,  p.  133. 
t Ibid,  p,  133. 

II  Ibid,  p.  133. 


EVOLUTION  AND  OTHER  THEORIES 


155 


ornament  amid  dead  silence.  In  a few  minutes 
he  trembles,  slight  twitchings  of  face  and  limbs 
come  on  which  increase  to  strong  convulsions 
with  swelling  of  the  veins,  murmurs  and  sobs. 
Now  the  god  has  entered  him;  with  eyes  rolling 
and  protruding,  unnatural  voice,  pale  face  and 
livid  lips,  sweat  streaming  from  every  pore,  and 
the  whole  aspect  of  a furious  madman,  he  gives 
the  divine  answer,  and  then  the  symptoms  sub- 
siding, he  looks  round  with  a vacant  stare,  and 
the  deity  returns  to  the  land  of  spirits.  In  the 
Sandwich  Islands  where  the  God  Oro  thus  gave 
his  oracles,  his  priest  ceased  to  act  or  speak  as 
a voluntary  agent,  but  with  his  limbs  convulsed, 
his  features  distorted  and  terrific,  his  eyes  wild 
and  strained  he  would  roll  on  the  ground  foaming 
at  the  mouth,  and  reveal  the  will  of  the  possess- 
ing god  in  shrill  cries  and  sounds  violent  and 
indistinct,  which  the  attending  priest  duly  in- 
terpreted to  the  people.  In  Tahiti  it  was  often 
noticed  that  men  who  in  the  natural  state  showed 
neither  ability  nor  eloquence,  would  in  such  con- 
vulsive delirium  burst  forth  into  earnest  lofty 
declamation,  declaring  the  will  and  answers  of 
the  god,  and  prophesying  future  events  in  well- 
knit  harangues  full  of  the  poetic  figure  and 
metaphor  of  the  professional  orator.  But  when 
the  fit  was  over,  and  sober  reason  returned,  the 
prophet’s  gifts  were  gone.* 

* Tylor*s  ‘ Primitive  Culture,”  p.  133, 


156 


DEMON-POSSESSION 


“Lastly  the  accounts  of  oracular  possession 
in  Africa  show  the  primitive  ventriloquist  in  per- 
fect types  of  morbid  knavery.  In  Sofola,  after  a 
king’s  funeral,  his  soul  would  enter  into  a sorcer- 
er, and  speaking  in  the  familiar  tones  that  all 
the  bystanders  recognized,  would  give  counsel  to 
the  new  monarch  how  to  govern  his  people.” 

“About  a century  ago  a negro  fetish  woman 
of  Guinea  is  thus  described  in  the  act  of  answer- 
ing an  enquirer  who  has  come  to  consult  her. 
She  is  crouching  on  the  earth,  with  her  head 
between  her  knees,  and  her  hands  up  to  her 
face,  till  becoming  inspired  by  the  fetish,  she 
snorts  and  foams  and  gasps.  Then  the  suppli- 
ant may  put  his  question,  ‘Will  my  friend  or 
brother  get  well  of  this  sickness?’  ‘What  shall 
I give  thee  to  set  him  free  from  his  sickness?’ 
and  so  forth.  Then  the  fetish  woman  answers 
in  a thin  whistling  voice,  and  with  the  old-fash- 
ioned idioms  of  generations  past;  and  thus  the 
suppliant  receives  his  command,  perhaps  to  kill 
a white  cock,  and  put  him  at  a four-cross-way, 
or  tie  him  up  for  the  fetish  to  come  and  fetch 
him,  or  perhaps  merely  to  drive  a dozen  wooden 
pegs  into  the  ground,  so  to  bury  his  friend’s  dis- 
ease with  them.”* 

“The  details  of  demoniacal  possession  among 
barbaric  and  civilized  nations  need  no  elab- 
orate description,  so  simply  do  they  continue 

* Tv>or’s  “Primitive  Culture,”  Vol  a,  135. 


EVOLUTION  AND  OTHER  THEORIES 


157 


the  savage  cases.  But  the  state  of  things  we 
notice  here  agrees  with  the  conclusion  that  the 
possession  theory  belongs  originally  to  the 
lower  culture,  and  is  gradually  superseded  by 
higher  medical  knowledge.  Surveying  its  course 
through  the  middle  and  higher  civilization  we 
shall  notice  first  a tendency  to  limit  it  to  certain 
peculiar  and  severe  affections,  especially  con- 
nected with  mental  disorder,  such  as  epilepsy, 
hysteria,  delirium,  idiocy,  madness;  and  after 
this  a tendency  to  abandon  it  altogether  in 
consequence  of  the  persistent  opposition  of  the 
medical  faculty. 

“Among  the  natives  of  South  East  Asia,  ob- 
session and  possession  by  demons  is  strong  at 
least  in  popular  belief.* 

“In  Birma  the  fever-demon  of  the  jungle  seizes 
trespassers  on  his  domain,  and  shakes  them  in 
ague  till  he  is  exorcised ; while  falls  and  apoplectic 
fits  are  the  work  of  other  spirits.  The  dancing 
of  women  in  demoniacal  possession  is  treated  by 
the  doctor  covering  their  heads  with  a garment, 
and  thrashing  them  soundly  with  a stick,  the 
demon  and  not  the  patient  being  considered  to 
feel  the  blows;  the  possessing  spirit  may  be  pre- 
vented from  escaping  by  a knotted  and  charmed 
cord  hung  around  the  bewitched  person’s  neck, 
and  when  a sufficient  beating  has  induced  it  to 
speak  by  the  patient’s  voice  and  declare  its 

* “Primitive  Culture,”  vol.  2,  pp.  135,  136. 


158 


DEMON-POSSESSION 


name  and  business,  it  may  either  be  allowed  to 
depart,  or  the  doctor  tramples  on  the  patient’s 
stomach  till  the  demon  is  stamped  to  death. 
For  an  example  of  invocations  and  offerings  one 
characteristic  story,  told  by  Dr.  Bastien,  will 
suffice.  A Bengali  cook  was  seized  with  an 
apoplectic  fit,  which  his  Birmese  wife  declared 
was  but  a just  retribution,  for  the  godless  fellow 
had  gone  day  after  day  to  market  to  buy  pounds, 
and  pounds  of  meat,  yet  in  spite  of  her  remon- 
strances would  never  give  a morsel  to  the  patron- 
spirit  of  the  town;  as  a good  wife,  however,  she 
now  did  her  best  for  her  suffering  husband, 
placing  near  him  little  heaps  of  colored  rice  for 
the  “nat!”  “Ah,  let  him  go!”  “Grip  not  so  hard!” 
“Oh,  ride  him  not!”  “Thou  shalt  have  rice!” 
“Ah,  how  good  that  tastes!”  How  explicitly 
Buddhism  recognizes  such  ideas,  may  be  judged 
from  one  of  the  questions  officially  put  to  candi- 
dates for  admission  as  monks  or  talapoins:u  Art 
thou  afflicted  by  madness,  or  with  the  ills  caused 
by  giants,  witches,  or  evil-demons  of  the  forest 
and  mountain?”* 

“Within  our  own  domain  of  British  India,  the 
possession-theory  and  the  rite  of  exorcism  belong- 
ing to  it  may  be  perfectly  studied  to  this  day. 
There  the  doctrine  of  sudden  ailment  or  nervous 
disease  being  due  to  a blast  or  possession  of  a 
“buht”  or  being,  that  is,  a demon,  is  recognized 

* “Primitive  Culture,’’  vol.  2,  p,  136. 


EVOLUTION  AND  OTHER  THEORIES 


159 


as  of  old;  there  the  old  witch  who  has  possessed 
a man  and  made  him  sick  or  deranged  will  an- 
swer spiritually  out  of  his  body  and  say  who  she 
is  and  where  she  lives;  there  the  frenzied  de- 
moniac may  be  seen  raving,  writhing,  tearing, 
bursting  his  bonds,  till  subdued  by  the  exorcist; 
his  fury  subsides,  he  stares  and  sighs,  falls  help- 
less to  the  ground,  and  comes  to  himself;  and 
there  the  deities,  caused  by  excitement,  singing, 
and  incense  to  enter  into  men’s  bodies,  mani- 
fest their  presence  with  the  usual  hysterical  or 
epileptic  symptoms,  or,  speaking  in  their  own 
divine  name  and  personality,  deliver  oracles  by 
the  vocal  organs  of  the  inspired  medium.”  * 

After  tracing  the  history  of  the  doctrine 
of  demon-possession  as  held  by  the  philosophers 
of  Greece  and  Rome;  by  the  Jews  at  the  open- 
ing of  the  Christian  era,  by  the  early  Fathers 
of  the  Christian  church,  and  subsequently  by  the 
existing  nations  of  Europe,  Dr.  Tylor  adds: 
“It  is  not  too  much  to  assert  that  the  doctrine  of 
demoniacal  possession  is  kept  up,  substantially 
the  same  theory  to  account  for  substantially  the 
same  facts,  by  half  the  human  race  who  thus 
stand  as  consistent  representatives  of  their  fore- 
fathers back  into  primitive  antiquity.  It  is  in 
the  civilized  world  under  the  influence  of  the 
medical  doctrines  which  have  been  developing 
since  classic  times  that  the  early  animistic  theory 

* “Primitive Culture,”  Vol  2,  pp.  136,  137. 


160 


DEMON-POSSESSION 


of  these  morbid  phenomena  has  been  gradually 
superseded  by  views  more  in  accordance  with 
modern  science,  to  the  great  gain  of  our  health 
and  happiness.”* 

It  appears  from  these  quotations,  and  other 
portions  of  the  books  of  the  two  authors  above 
referred  to,  that  in  their  opinion  the  remark- 
able correspondence  between  the  religious  be- 
liefs and  superstitions  of  nations  in  different 
parts  of  the  world,  and  in  different  periods 
of  the  world’s  history,  are  not  due  to  ab 
extra  causes,  but  are  merely  the  natural  out- 
come of  inherent  principles  or  tendencies  in 
man’s  spiritual  nature,  always  producing,  in  the 
same  stage  of  development,  the  same  outward 
manifestations,  and  the  same  theories  respecting 
these  manifestations;  the  causes  of  which  they 
regard  as  subjective  rather  than  objective. 

In  Dr.  Tylor’s  thorough  and  exhaustive  trea- 
tise it  is  but  natural  to  expect  that  the  doctrine 
of  demon-possession  which  forms  such  a strik- 
ing feature  of  “Primitive  Culture”  would  be 
specially  considered.  In  this  expectation  we  are 
not  disappointed.  His  conclusions  may  be 
summarized  as  follows: 

I.  The  facts  of  which  the" possession”  theory 

is  the  interpretation  aud  explanation  are  the 
same  in  kind  now  that  they  were  in  the  early 
times.  Says  Dr.  Tylor,  “It  has  to  be  thoroughly 

* “Primitive  Culture.”  vol  2,  pp.  142,  143. 


EVOLUTION  AND  OTHER  THEORIES 


161 


understood  that  the  changed  aspect  of  the  sub 
ject  in  modern  opinion  is  not  due  to  disappear- 
ance of  the  actual  manifestations  which  early 
philosophy  attributed  to  demoniacal  influence.” 
To  repeat  a statement  of  Dr.  Tylor’s  already 
quoted:  “It  is  not  too  much  to  assert  that  the 

doctrine  of  demoniacal  possession  is  kept  up, 
substantially  the  same  theory  to  account  for  sub- 
stantially the  same  facts,  by  half  the  human 
race,  who  thus  stand  as  consistent  representa- 
tives of  their  forefathers  back  into  primitve  an- 
tiquity.”* 

II.  The  “ possession ” theory  has  been  the 
dominant  one  in  all  ages , and  according  to  Dr. 
Tylor,  is  rational  and  philosophical  in  its  place 
in  mads  history . He  says:  “This  is  the  savage 
theory  of  demoniacal  possession  and  obsession, 
which  has  been  for  ages,  and  still  remains,  the 
dominant  theory  of  disease  and  inspiration 
among  the  lower  races.  It  is  obviously  based 
on  an  animistic  interpretation,  most  genuine  and 
rational  in  its  proper  place  in  man’s  intellec- 
tual history  of  the  actual  symptoms  of  the  cases.” 
Again:  “As  belonging  to  the  lower  culture  it  is  a 
perfectly  rational  philosophical  theory  to  account 
for  certain  pathological  facts.  The  general  doc- 
trine of  disease-spirits  and  oracle-spirits  appears 
to  have  its  earliest,  broadest,  and  most  consist- 
ent position  within  the  limits  of  savagery.  When 

* "Primitive  Culture”  Vol.  2,  p,  142. 
to  Demon 


162 


DEMON-POSSESSION 


we  have  gained  a clear  idea  of  it  in  this,  its 
original  home,  we  shall  be  able  to  trace  it  along 
from  grade  to  grade  of  civilization,  breaking 
away  piecemeal  under  the  influence  of  new 
medical  theories,  yet  sometimes  expanding  in 
revival,  and,  at  least  in  lingering  survival,  hold- 
ing its  place  into  the  midst  of  our  modern  life.”* 

III.  Dr.  Tylor  traces  demon  possession  to 
its  supposed  cause  and  presents  his  view  of  the 
philosophy  which  underlies  it.  He  says:  “As  in 
normal  conditions  the  man’s  soul  inhabitating 
his  body,  is  held  to  give  it  life,  to  think,  speak 
and  act  through  it,  so  an  adaptation  of  the  self- 
same principle  explains  abnormal  conditions  of 
body  or  mind,  by  considering  the  new  symptoms 
as  due  to  the  operation  of  a second  soul-like  be- 
ing, a strange  spirit.  The  possessed  man,  toss- 
ed and  shaken  in  fever,  pained  and  wrenched  as 
though  some  live  creature  were  tearing  or  twist- 
ing him  within,  pining  as  though  it  were  devour- 
ing his  vitals  day  by  day,  rationally  finds  a per- 
sonal spiritual  cause  for  his  sufferings.  In  hid- 
eous dreams  he  may  even  sometimes  see  the 
very  ghost  or  nightmare  fiend  that  plagues  him. 
Especially  when  the  mysterious  unseen  power 
throws  him  helpless  on  the  ground,  jerks  and 
writhes  him  in  convulsions,  makes  him  leap 
upon  the  by-standers  with  a giant’s  strength  and 
wild  beast’s  ferocity;  impels  him  with  distorted 

* “Primitive  Culture,”  vol.  2,  pp,  124,  125. 


EVOLUTION  AND  OTHER  THEORIES 


163 


face  and  frantic  gesture,  and  voice  not  his  own, 
nor  seemingly  even  human,  to  pour  forth  wild 
incoherent  raving,  or  with  thought  and  eloquence 
beyond  his  sober  faculties  to  command,  to  fore- 
tell— such  an  one  seems  to  those  who  watch  him, 
and  even  to  himself,  to  have  become  the  mere 
instrument  of  a spirit  which  has  seized  him  or 
entered  into  him,  a possessing  demon  in  whose 
personality  the  patient  believes  so  implicitly  that 
he  often  imagines  a personal  name  for  it  which  it 
can  declare  when  it  speaks  in  its  own  voice  and 
character  through  his  organs  of  speech;  at  last 
quitting  the  medium’s  spent  and  jaded  body  the 
intruding  spirit  departs  as  it  came.  This  is 
the  savage  theory  of  demoniacal  possession.”* 
Again:  “The  soul’s  place  in  modern  thought  is  in 
the  metaphysics  of  religion,  and  its  especial  office 
there  is  that  of  furnishing  an  intellectual  side  to 
the  religious  doctrine  of  the  future  life.  Such  are 
the  alternations  which  have  differenced  the  fun- 
damental animistic  belief  in  its  course  through 
successive  periods  of  the  world’s  culture.  Yet 
it  is  evident  that,  notwithstanding  all  this  pro- 
found change,  the  conception  of  the  human  soul 
is,  as  to  its  most  essential  nature,  continuous 
from  the  philosophy  of  the  savage  thinker,  to 
that  of  the  modern  professor  of  theology.  Its 
definition  has  remained  from  the  first  that  of  an 
animating,  separable,  surviving  entity,  the 


* “Primitive  Culture,”  Vol.  2,  p.  124- 


164 


DEMON  POSSESSION 


vehicle  of  individual  personal  existence.  The 
theory  of  the  soul  is  one  principal  part  of  a sys- 
tem of  religious  philosophy  which  unites  in  an 
unbroken  line  of  mental  connection,  the  savage 
fetish  worshiper  and  the  civilized  Christian. 
The  divisions  which  have  separated  the  great 
religions  of  the  world  into  intolerant  and  hostile 
sects  are  for  the  most  part  superficial  in  compari- 
son with  the  deepest  of  all  religious  schisms, 
that  which  divides  animism  from  materialism.”* 
Many  questions  are  here  suggested  of  the  deep- 
est interest  and  the  highest  importance  upon  the 
consideration  of  which  we  may  not  now  enter. 
In  our  present  inquiries  we  are  specially  inter- 
ested in  knowing  how  Dr.  Tylor  accounts  for 
the  origin  of  this  theory  of  possession,  and  why 
he  regards  it  as  rational  and  philosophical  in  its 
place. 

About  450  pages,  (or  nearly  one  half  of  Dr. 
Tylor’s  two  large  volumes)  are  taken  up  with 
the  classification  of  a wide  array  of  facts  under 
the  general  head  of  Animism.  Demon-posses- 
sion is  a subordinate  head,  including  a certain 
class  of  these  facts  which  are  supposed  by  Dr. 
Tylor  to  be  accounted  for  by  the  same  theory. 

Dr.  Tylor  regards  the  theory  of  demon-posses- 
sion in  the  same  light  as  the  generally  received 
theory  of  the  human  soul.  As  the  outward  nor- 
mal manifestations  of  human  life,  such  as  think- 

* “Primitive  Culture.”  Vol.  1,  pp.  501,  502. 


EVOLUTION  AND  OTHER  THEORIES 


165 


ing,  speaking,  acting,  are  accounted  for  by  the 
supposition  of  a soul — a distinct,  separate,  surviv- 
ing entity,  in  which  man’s  personality  inheres,  so 
the  abnormal  states  which  we  have  been  con- 
sidering are  explained  by  the  supposition  that 
during  these  states  the  body  is  possessed  by  an- 
other soul,  which  also  has  a distinct  entity — a 
new  personality. 

We  suppose  Dr.  Tylor  accepts  this  theory  as 
rational,  genuine,  and  philosophical,  because  it 
covers  the  whole  field  which  we  are  investigat- 
ing, and  clearly  explains  all  the  facts;  not  only 
the  central  fact  of  a new  personality,  but  also 
those  relating  to  the  acquisition  of  new  powers, 
physical  and  intellectual,  such  as  superhuman 
strength,  gifts  of  oratory,  prophecy,  and  ven- 
triloquism, and  the  ability  to  speak  languages 
before  unknown,  etc. 

IV.  After  thus  fully  presenting  and  account- 
ing for  the  doctrine  of  demon- posses  si  on  as  a 
hypothesis  genuine , rational  and  philosophical 
in  its  proper  place  in  man' s intellectual  history, 
Dr.  Tylor  summarily  repudiates  and  rejects  it, 
on  grounds  both  vague  and  inconclusive. 

The  principal  reason  which  he  gives  for  re- 
jecting the  theory  of  demon-possession  is  that  it 
belongs  to  a state  of  savagery.  He  says:  “Now 
in  dealing  with  hurtful  superstitions  the  proof 
that  they  are  things  which  it  is  the  tendency  of 
savagery  to  produce,  and  of  higher  culture  to 


166 


DEMON-POSSESSION 


destroy  is  accepted  as  a lair  controversial  argu- 
ment. The  mere  historical  position  of  a belief 
or  custom  may  raise  a presumption  as  to  its 
origin  which  becomes  a presumption  as  to  its 
authenticity.”  This  is  certainly  an  easy  way  of 
disposing  of  the  question.  It  is  not  to  be  sup- 
posed, however,  that  this  assumption  that  the 
doctrine  of  demon-possession  belongs  character- 
istically to  savages,  will  command  unquestioned 
assent.  On  the  other  hand  its  general  accept- 
ance in  all  ages  and  by  all  races,  including  those 
ages  and  races  which  have  had  most  to  do  in 
moulding  the  thought  and  civilization  of  the 
world  for  twenty  centuries,  establishes  a strong 
presumption  of  its  authenticity.  The  supposition 
that  the  Greeks,  and  Romans,  and  Jews  were 
less  qualified  to  form  a correct  judgment  on  mat- 
ters of  this  kind  than  we  are  is  gratifying  to  our 
self-conceit,  but  it  is  still  quite  possible  that 
they  may  have  been  better  qualified  to  weigh 
the  evidence  and  determine  the  causes  of  these 
phenomena  than  men  who  approach  the  subject 
with  the  prejudgment  that  physical  laws  are 
competent  to  account  for  all  the  facts  of  psychol- 
ogy, as  well  as  physics. 

There  can  be  no  doubt  that  there  were  in 
former  ages  many  “hurtful  superstitions”  con- 
nected not  only  with  demonology  but  also  with 
the  sciences  of  astronomy,  chemistry,  geography, 
and  medicine,  which  “it  is  the  tendency  of  sav- 


EVOLUTION  AND  OTHER  THEORIES 


167 


agery  to  produce,  and  of  higher  culture  to  des- 
troy,” but  these  sciences,  modified  by  higher 
culture,  still  survive,  and  will  probably  continue 
to  do  so  until  the  end  of  time.  It  is  possible 
that  the  same  may  be  true  of  the  long  surviving 
doctrine  of  demon-posssesion. 

V.  What  hypothesis  does  Dr.  Tylor  adopt 
in  the  place  of  that  of  “ possession ” which  he 
rejects?  The  answer  to  this  he  has  not  given 
clearly  and  categorically,  but  it  may  be  inferred 
from  incidental  statements  such  as  the  following: 
“It  has  to  be  thoroughly  understood  that  the 
changed  aspect  of  the  subject  in  modern  opinion 
is  not  due  to  disappearance  of  the  actual  mani- 
festations which  early  philosophy  attributed  to 
demoniacal  influence.  Hysteria  and  epilepsy, 
delirium  and  mania,  and  such  like  bodily  and 
mental  derangements  still  exist.”  . . . “It 

is  in  the  civilized  world  under  the  influence  of 
the  medical  doctrines  which  have  been  develop- 
ing since  classic  times,  that  the  early  animistic 
theory  of  these  morbid  phenomena  has  been 
gradually  superseded  by  views  more  in  accord- 
ance with  modern  science,  to  the  great  gain  of 
our  health  and  happiness.”  . . “Yet  whenever 
in  times  old  or  new,  we  find  demoniacal  influ- 
ences brought  forward  to  account  for  affections 
which  scientific  physicians  now  explain  on  a 
different  principle,  we  must  be  careful  not  to 
. misjudge  the  ancient  doctrine  and  its  place  in 


168 


DEMON-POSSESSION 


history.  Just  as  mechanical  astronomy  gradually 
superseded  the  animistic  astronomy  of  the  lower 
races,  so  biological  pathology  gradually  super- 
seded animistic  pathology,  the  immediate  oper- 
ation of  personal  spiritual  beings  in  both  cases 
giving  place  to  the  operation  of  natural  pro- 
cesses.”* “Jews  and  Christians  at  that  time 
held  the  doctrine  which  had  prevailed  for  ages 
before,  and  continued  to  prevail  for  ages  after, 
referring  to  possession  and  obsession  by  spirits 
the  symptoms  of  mania,  epilepsy,  dumbness, 
delirious  and  oracular  utterances,  and  other 
morbid  conditions  mental  and  bodily.  ”t 

There  can  be  no  doubt  that  modern  medical 
science  has  modified  the  “possession”  theory  as 
held  by  savages;  rendered  the  belief  in  many  su- 
perstitions impossible,  and  very  much  circum- 
scribed the  sphere  of  its  beliefs.  The  same  is 
true,  as  has  been  noted  above,  of  other  sciences, 
and  so  that  argument,  if  it  proves  anything, 
proves  too  much,  unless  we  are  prepared  to  rel- 
egate all  these  sciences  to  the  domain  of  savages 
and  superstition. 

Dr.  Tylor  intimates  that  all  cases  of  supposed 
demon-possession  are  identical  with  “hysteria, 
epilepsy,  delirium,  and  mania,  and  such  like 
bodily  and  mental  derangements;”  but  this  is  a 
pure  assumption  which  is  disproved  by  facts, 

* “Primitive  Culture,”  Vol.  2,  pp.  142,  143. 

t Ibid,  Vol.  2.  d.  138 


EVOLUTION  AND  OTHER  THEORIES 


169 


as  will  be  shown  in  the  following  chapter.  He 
says  that  the  old  theory  of  “possession”  “has 
been  gradually  superseded  by  views  more  in  ac- 
cordance with  modern  science;”  but  does  not 
tell  us  what  these  views  are.  He  states  that 
“scientific  physicians  now  explain  on  a different 
principle”  the  facts  formerly  explained  by  de- 
mon-possession,  but  we  search  in  vain  to  find 
what  this  explanation  is.  The  phenomena  in 
question  are  referred  to  “natural  processes”  rather 
than  “personal  spiritual  beings,”  but  we  are 
not  told  how  “natural  processes”  produce  or 
account  for  these  phenomena. 

Dr.  Tylor  seems  to  think  that  he  has  little 
to  do  in  accounting  for  the  phenomena  under 
consideration,  but  to  assign  them  their  “proper 
place”  in  the  process  of  “evolution  in  the  spirit- 
ual world.”  This,  however — even  if  the  place  as- 
signed be  the  correct  one — could  not  reasonably 
be  regarded  as  a full  and  satisfactory  treatment 
of  the  subject.  Merely  assigning  a place  ex- 
plains nothing,  accounts  for  nothing.  What 
would  we  say  of  a medical  work  which  dis- 
posed of  such  diseases  as  whooping-cough,  mea- 
sles, gout,  and  paralysis,  by  saying  that  the 
“proper  place”  for  the  former  is  in  childhood, 
and  for  the  latter  in  old  age? 

But  we  may  further  inquire,  what  is  meant 
in  Dr.  Tylor’s  treatise,  by  the  “proper  place” 
of  the  theory  of  demon-possession?  It  is  simply 


170 


DEMON-  POSSESSION 


the  place  which  Dr.  Tylor  assigns  to  it  in  his 
hypothesis  of  evolution  in  the  spiritual  world. 
This  evolution  is  supposed  to  be  from  the  lower 
forms  of  fetishism  through  polytheism  and 
pantheism  up  to  monotheism,  the  process  of 
evolution  to  culminate  (if  we  understand  Dr. 
Tylor)  in  the  negation  of  a personal  God, 
and  also  of  a personal  soul  as  a separate 
existing  entity.  This  theory  which  is  the 
basis  of  Dr.  Tylor’s  whole  treatise  is  disproved 
by  the  concurrent  testimony  of  the  prominent 
nations  of  antiquity.  The  history  and  litera- 
ture of  India  show  us  in  the  earliest  period 
a close  approximation  to  monotheism,  followed 
by  pantheism  and  polytheism.  The  Chinese 
race  invariably  characterize  the  earliest  period  of 
their  history  as  pre-eminent  above  all  others 
for  its  theoretical  and  practical  ethics  and  re- 
ligion. The  ancient  classics  of  China,  like  those 
of  India,  point  to  a monotheistic  period  antece- 
dent to  pantheism  and  polytheism.  The  elabor- 
ate languages  of  some  of  the  tribes  of  interior 
Africa  suggest,  if  they  do  not  prove,  that  the 
races  speaking  these  languages  have  degenerated 
from  a higher  type.  In  opposition  then  to  the 
theory  adopted  by  Dr.  Tylor,  the  testimony  of 
antiquity  goes  to  confirm  the  general  teachings 
of  Scripture,  concisely  stated  in  the  first  chap- 
ter of  the  Epistle  to  the  Romans,  that  “evolution 
in  the  spiritual  world,”  when  it  has  not  been 


EVOLUTION  AND  OTHER  THEORIES 


171 


counteracted  by  the  influences  of  the  truth  as  re- 
vealed in  the  Old  and  New  Testaments  has  been 
downward  from  primeval  monotheism,  tending 
to  polytheism  and  fetishism. 

Speaking  of  this  theory  of  evolution,  Rev.  W. 
A.  P.  Martin,  LL.  D.  President  of  the  Peking 
University,  says:* 

“A  wide  survey  of  civilized  nations  (and  the 
history  of  others  is  beyond  reach)  shows  that 
the  actual  process  undergone  by  the  human  mind 
in  its  religious  development  is  precisely  opposite 
to  that  which  this  theory  supposes;  in  a word 
that  man  was  not  left  to  construct  his  own  creed, 
but  that  his  blundering  logic  has  always  been 
active  in  its  attempts  to  corrupt  and  obscure  a 
divine  original.  The  connection  subsisting  be- 
tween the  religious  systems  of  ancient  and  dis- 
tant countries  presents  many  a problem  difficult 
of  solution.  Indeed  their  mythologies  and  re- 
ligious rites  are  generally  so  distinct  as  to  admit 
the  hypothesis  of  an  independent  origin;  but  the 
simplicity  of  their  earliest  beliefs  exhibits  an  un- 
mistakable resemblance  suggestive  of  a com- 
mon source. 

“China,  India,  Egypt,  and  Greece  all  agree 
in  the  monotheistic  type  of  their  early  religion. 
The  Orphic  hymns  long  before  the  advent  of 
the  popular  divinities  celebrated  the  Pantheos , 
the  Universal  God.  The  odes  compiled  by  Con- 


* "The  Chinese,”  pp.  163,  164. 


172 


DEMON-POSSESSION 


fucius  testify  to  the  early  worship  of  Shangte , 
the  Supreme  Ruler.  The  Vedas  speak  of  ‘one 
unknown  true  Being,  all-present,  all-powerful; 
the  Creator,  Preserver  and  Destroyer  of  the 
universe.  ’ And  in  Egypt  as  late  as  the  time  of 
Plutarch,  there  were  still  vestiges  of  a monothe- 
istic worship.  ‘The  other  Egyptians,  ’ he  says, 
‘all  made  offerings  at  the  tomb  of  the  sacred 
beasts;  but  the  inhabitants  of  the  Thebaid  stood 
alone  in  making  no  such  offerings,  not  regarding 
as  a God  anything  that  can  die,  and  acknowl- 
edged no  God  but  one  that  they  call  Kneph,  who 
had  no  birth  and  can  have  no  death.  * Abra- 
ham in  his  wanderings  found  the  God  of  his 
fathers  known  and  honored  in  Salem,  in  Gerar, 
and  in  Memphis;  while  at  a latter  day,  Jethro 
in  Midian,  and  Balaam  in  Mesopotamia,  were 
witnesses  that  the  knowledge  of  Jehovah  was  not 
yet  extinct  in  those  countries.”* 

It  is  too  often  assumed  that  we  may  justly 
infer  a low  stage  of  religious  development  from 
a low  state  of  development  in  the  arts  and 
sciences.  We  may,  however,  freely  admit  that 
civilization  was  evolved  by  a slow  and  gradual 
progress  from  the  rudest  beginnings,  without  at 
all  invalidating  the  teachings  of  Scripture  and  of 
history,  that,  in  the  knowledge  and  worship  of 
God,  man’s  progress,  when  left  alone,  has  been 

* Similar  testimony  is  given  at  length  from  various  sources  by  Rev.  F. 
F.  Ellinwood,  D.  D.  in  his  “Oriental  Religions  and  Christianity,”  p.  222; 
also  by  Chas.  Loring  Brace  in  “The  Unknown  God.” 


EVOLUTION  AND  OTHER  THEORIES 


173 


downwards  instead  of  upwards.  Men  may  dwell 
in  caves,  use  stone  implements  and  be  clothed 
in  skins,  and  still  be  pious  monotheists,  free 
from  fetishism  or  polytheism;  and  men  may  be 
advanced  to  the  highest  stage  of  civilization,  with 
their  religious  instincts  almost  obliterated,  and 
worshipers  of  no  God. 

Dr.  Tylor  not  only  fails  to  give  us  a new 
theory  in  the  place  of  the  “Animistic  Theory” 
which  he  discards,  but  in  the  course  of  his 
investigations  presents  many  a fact  of  which  he 
gives  no  explanation,  and  raises  new  questions  to 
which  he  gives  no  satisfactory  answers.  Hav- 
ing in  the  introduction  to  his  book  quoted 
with  approbation  the  axiom  of  Leibnitz  that 
“nothing  happens  without  its  sufficient  reason” 
it  is  but  natural  to  suppose  that  he  would  have 
considered  and  solved  questions  constantly  aris- 
ing in  connection  with  the  cases  which  he  ad- 
duces, such  as  the  following:  What  is  the 

reason  why  persons  in  these  abnormal  states 
invariably  assume  a new  personality,  and  act 
out  that  personality  with  uniform  consistency? 
How  do  they  suddenly  acquire  the  “gift  of  ven- 
triloquism,” “the  ability  to  command,  to  counsel, 
and  to  foretell?”  How  is  it  that  men  who  in  the 
natural  state  show  neither  ability  nor  eloquence, 
in  such  “convulsive  deliverances  burst  forth  in- 
to earnest,  lofty  declamation,  prophesying  future 
events  in  well-knit  harangues  full  of  the  poetic 


174 


DEMON-POSSESSION 


figure  and  metaphor  of  the  professional  orator?” 
How  is  it  that  they  are  able  to  speak  accurately 
and  fluently  languages  which  they  have  never 
learned?  These  questions  call  for  answers, 
but  I have  not  been  able  to  find  answers  to 
them  in  the  two  interesting  and  valuable  volumes 
for  which  I gladly  acknowledge  my  indebtedness. 
Yet  as  it  is  hinted  or  implied  that  the  desired 
answers  have  been  already  furnished  by  the  med- 
ical profession,  a further  consideration  of  this 
subject  must  be  reserved  for  the  following  chap- 
ter in  which  the  Pathological  Theory  is  examined. 


CHAPTER  XII. 


THE  PATHOLOGICAL  THEORY. 

In  accounting  for  the  phenomena  of  so-called 
“demon-possession”  the  Medical  or  Pathological 
Theory  is  no  doubt  the  one  most  generally 
adopted. 

A book  entitled  “Nervous  Derangement”* 
by  William  A.  Hammond,  M.  D.,  Surgeon 
General  U.  S.  Army ; Professor  of  Diseases  of  the 
Mind  and  Nervous  system  in  the  Medical  De- 
partment of  the  University  of  the  City  of  New 
York,  etc.,  contains  the  fullest  presentation  of 
the  Pathological  Theory  which  I have  been  able 
to  find,  and  embodies  views  which  so  far  as  my 
observation  goes,  are  largely  adopted  by  the 
medical  profession. 

Dr.  Hammond  claims  to  have  adopted  the 
purely  philosophical  or  inductive  method;  and 
in  defining  his  principles  and  modes  of  procedure, 
excites  high  expectations  that  he  will  be  able  to 
throw  a flood  of  scientific  and  philosophical  light 
on  the  subject  before  us.  He  says:  “There  is  an 

* “Nervous  Derangement,  Somnambulism,  Hypnotism,  Hysteria,  Hys- 
teroid  Affections,’’  etc.,  New  York,  G.  P.  Putnam  & Sons,  1881. 


175 


176 


DEMON-POSSESSION 


inherent  tendency  in  the  mind  of  man  to  ascribe 
to  supernatural  agencies  those  events  the  causes 
of  which  are  beyond  his  knowledge;  and  this  is 
especially  the  case  with  the  abnormal  and  mor- 
bid phenomena  which  are  manifested  in  his  own 
person.  But  as  his  intellect  becomes  more 
thoroughly  trained,  and  as  science  advances  in 
its  developments,  the  range  of  his  credulity  be- 
comes more  and  more  circumscribed,  his  doubts 
are  multiplied,  and  he  at  length  reaches  that 
condition  of  healthy  skepticism  which  allows  of 
no  belief  without  the  proof”.  . . “He  has  learned 
to  doubt,  and,  therefore,  to  reason  better;  he 
makes  experiments,  collects  facts,  does  not  be- 
gin to  theorize  until  his  data  are  sufficient,  and 
then  is  careful  that  his  theories  do  not  extend 
beyond  the  foundation  of  certainty,  or  at  least 
of  probability,  upon  which  he  builds.”* 

“But  there  have  always  been,  and  probably 
always  will  be,  individuals  whose  love  for  the 
marvelous  is  so  great,  and  whose  logical  powers 
are  so  small,  as  to  render  them  susceptible  of 
entertaining  any  belief,  no  matter  how  prepos- 
terous it  may  be;  others  more  numerous,  who, 
staggered  by  facts  which  they  cannot  understand, 
accept  any  hypothesis  which  may  be  offered  as 
an  explanation,  rather  than  confess  their  ignor- 
ance; and  others  again — and  these  the  most  dan- 
gerous to  the  community — whose  education,  full 


* Page  229.  230. 


THE  PATHOLOGICAL  THEORY 


177 


though  it  may  have  been  in  certain  directions, 
is  yet  narrow,  and  of  such  a character  as  to 
warp  their  judgments  in  all  matters  affecting  the 
preconceived  ideas  by  which  their  whole  lives  are 
ostensibly  governed. 

“The  real  and  fraudulent  phenomena  of  what 
is  called  spiritualism,  and  of  miraculous  cases, 
are  of  a character  to  make  a profound  impression 
upon  the  credulous  and  the  ignorant;  and  both 
these  classes  have  accordingly  been  active  in 
spreading  the  most  exaggerated  ideas  relative  to 
matters  which  are  either  absurdly  false,  or  not 
so  very  astonishing,  when  viewed  by  the  cold 
light  of-  science.”* 

As  Dr.  Hammond  proceeds  in  his  investiga- 
tions he  seems  much  less  confident  of  reaching 
clear  and  definite  results,  and  his  language  as- 
sumes a different  tone. 

“Now  after  this  survey  of  some  of  the  princi- 
pal phenomena  of  natural  and  artificial  somnam- 
bulism, are  we  able  to  determine  in  what  their 
condition  essentially  consists?  I am  afraid  we 
shall  be  obliged  to  answer  this  question  in  the 
negative,  and  mainly  for  the  reason,  that  with 
all  the  study  that  has  been  given  to  the  subject, 
we  are  not  yet  sufficiently  well  acquainted  with 
the  normal  functions  of  the  nervous  system  to 
be  in  a position  to  pronounce  with  definiteness 
on  their  aberrations.  Nevertheless,  the  mat- 

* Page  30. 

13  Demon 


178 


DEMON-POSSESSION 


ter  is  not  one  of  which  we  are  wholly  ignorant. 
We  have  some  important  data  upon  which  to 
base  our  investigations  into  the  philosophy  of 
the  conditions  in  question,  and  inquiry,  even  if 
leading  to  erroneous  results,  at  least  promotes 
reflection  and  discussion,  and  may  in  time  carry 
us  to  absolute  truth.”*  These  remarks  are 
most  just  and  reasonable.  They  are,  however, 
by  no  means  reassuring  as  to  the  adequacy  of 
the  Pathological  Theory  to  account  for  the  facts 
in  question,  and  hardly  consistent  with  the 
authoritative  tone,  and  dogmatic  statements 
which  appear  in  other  extracts  from  his  work. 

Avowed  beliefs  and  theories  on  the  subject  of 
psychology  incapacitate  Dr.  Hammond  for  con- 
sidering this  subject  without  a strong  bias  almost 
amounting  to  prejudgment. 

He  says:  “Science  has  for  ages  been  fettered 
by  theological  and  metaphysical  dogmas,  which 
give  the  mind  an  existence  independent  of  the 
nervous  system,  and  which  teach  that  it  is  an 
entity  which  sets  all  the  functions  of  the  body  in 
action,  and  of  which  the  brain  is  the  seat.  There 
can  be  no  scientific  enquiry  relative  to  matters 
of  faith,  facts  alone  admit  of  investigation;  and 
hence  so  long  as  psychology  was  expounded  by 
teachers  who  had  never  even  seen  a human  brain, 
much  less  a spinal  cord,  or  sympathetic  nerve, 
who  knew  absolutely  nothing  of  nervous  physi- 


* Page  30 


THE  PATHOLOGICAL  THEORY 


179 


ology,  and  who,  therefore,  taught  from  a stand- 
point which  had  not  a single  fact  to  rest  upon, 
it  was  not  to  be  expected  that  the  true  science 
of  mind  could  make  much  progress.” 

The  author  defines  “mind”  * to  be  “the  force 
developed  by  nervous  action.”  Again  t “The 
mind  may  be  regarded  as  a force,  the  result  of 
nervous  action,  and  the  elements  of  which  are 
perception,  intellect,  the  emotions,  and  the  will.” 

When  Dr.  Hammond  comes  to  consider  di- 
rectly the  subject  of  demon-possession  his  state- 
ments are  characterized  by  great  inaccuracy  and 
misapprehension.  Indeed  he  abandons  his  pure- 
ly philosophical  method,  and  assumption  and 
dogmatism  take  the  place  of  evidence.  He  as- 
cribes to  believers  in  demon-possession  views 
and  theories  which  they  do  not  hold;  points 
out  grounds  or  reasons  on  which  they  base 
their  beliefs  which  are  not  so  regarded  by  them, 
and  disregards  altogether  the  real  evidence  on 
which  their  belief  rests. 

In  speaking  of  the  modern  scientist  he  says: 
“Thus  he  does  not  now  believe  the  bodies  of 
lunatics,  epileptics,  and  hysterical  women,  are 
inhabited  by  devils  and  demons,  for  he  has  as- 
certained by  observation  that  the  abnormal  con- 
ditions present  in  such  persons  can  be  accounted 
for  by  material  derangements  of  the  organs  or 
functions  of  the  system.” 

* Page  30. 

t Page  243- 


180 


DEMON-POSSESSION 


The  argument  here  is,  or  rather  the  inference 
suggested  to  the  reader  is,  that  nations  who 
hold  the  theory  of  demon-possession  believe  that 
the  bodies  of  lunatics,  epileptics,  and  hysterical 
women  are  inhabited  by  devils  and  demons, 
and  that  cases  of  lunacy,  epilepsy,  and  hysteria, 
are  regarded  by  these  nations  as  cases  of  pos- 
session. These  intimations,  however,  are  not 
justified  by  facts  and  are  very  misleading.  That 
there  may  have  been  individuals  in  some  nations 
and  ages  who  have  held  such  views  is  quite 
probable.  What  is  insisted  on  is  that  such  are 
by  no  means  general  or  typical.  Nations  who 
hold  the  doctrine  of  demon-possession,  distin- 
guish between  it  and  nervous  diseases.  The 
Chinese  of  the  present  day  have  separate  and 
distinct  names  for  idiocy,  insanity,  epilepsy  and 
hysteria, which  they  ascribe  to  physical  derange- 
ment as  their  immediate  cause,  regarding  them 
as  quite  distinct  from  demon-possession.  They 
not  unfrequently  ascribe  diseases  of  various 
kinds  to  evil  spirits,  as  their  originating  causes, 
considering  them,  however,  as  differing  from  the 
same  diseases  originating  without  the  agency  of 
spirits,  only  in  origin  and  not  in  nature,  and,  as 
quite  distinct  from  the  abnormal  conditions 
of  “possession.” 

The  assertion  that  instances  of  so-called  “pos- 
session” are  only  cases  of  physical  disease  orig- 
inating in  abnormal  conditions  of  the  nervous 


THE  PATHOLOGICAL  THEORY 


181 


system  is  of  such  general  acceptance  that  it  is 
met  with  in  our  current  periodical  and  book  lit- 
erature; in  our  standard  encyclopedias, and  some 
times,  (by  implication  at  least)  in  Christian 
treatises.  The  instances  given  in  Scripture  are 
accounted  for  in  the  same  way.  I believe  how- 
ever, that  this  assertion  must  be  rejected. 
It  is  not  true,  as  we  have  seen  in  the  cases 
from  China,  and  a little  consideration  will  show 
that  it  is  not  true  with  regard  to  the  cases 
in  the  New  Testament. 

First.  The  Scriptures  do  not  confound  de- 
mon-possession  with  diseases,  but  uniformly 
make  a clear  distinction  between  them.  We 
read:  “He  cast  out  spirits  with  a word,  and 
healed  all  that  were  sick”  Matt.  viii.  16.  “They 
brought  unto  him  all  that  were  sick,  holden  with 
divers  diseases  and  torments,  possessed  with 
demons;  and  epileptic  and  palsied,  and  he  heal- 
ed them.”  Matt.  iv:24.  “They  brought  unto  him 
all  that  were  sick,  and  those  that  were  possessed 
of  demons.”  Mark  i. 32.  In  the  above  passages 
demon-possession  is  differentiated  from  all  sick- 
ness or  disease;  also  from  divers  diseases  and 
torments, and  specifically  from  epilepsy  and  pa- 
ralysis. This  is  the  uniform  testimony  of  the 
New  Testament.  * 

Second.  But  it  may  be  said  that,  though  it 
be  true  that  the  Scripture  writers  make  a dis- 

* Compare  Matt,  ix:  32,  33;  Matt,  x:  1;  Luke  vi:  17.  18  and  ix:  x;Mrk.iii: 
15.  vii.  12. 


182 


DEMON-POSSESSION 


tinction  between  demon-possession  and  disease, 
there  is  really  no  such  distinction;  cases  of 
“possession”  being  in  fact  only  cases  of  physi- 
cal disease.  * In  opposition  to  this  view  it  will 
be  shown  in  the  latter  part  of  this  chapter,  and 
the  following  chapter,  that  there  is  now  a tend- 
ency among  prominent  scientific  writers  to  rele- 
gate these  cases  of  “possession”  to  the  domain  of 
Psychology  rather  than  Pathology,  and  to  refer 
these  phenomena  to  causes  not  yet  understood. 
The  presumption  seems  to  be  very  strong  that 
the  unscientific  Chinese,  and  Jews,  (to  say 
nothing  of  other  nations)  were,  so  far  as  this 
subject  is  concerned  more  careful  observers  of 
facts,  and  more  correct  in  their  deductions  and 
conclusions  than  many  who  have  been  leaders 
of  public  opinion  in  our  times. 

Dr.  Hammond  depreciates  the  doctrine  of 
“possession”  by  representing  it  as  belonging  to 
races  of  a low  type  of  culture,  incapable  by  rea- 
son of  ignorance  and  superstition  of  forming  an 
intelligent  opinion  on  this  subject.  In  this  re- 
spect his  position  is  similar  to  that  taken  by  Dr. 
Tylor.  He  says  of  “persons  who  ascribe  oc- 
currences which  do  not  accord  with  their  ex- 
periences to  the  agency  of  disembodied  individ- 

► In  recent  times  “Epilepsy”  has  with  some  medical  writers  acquired 
a wider  range  of  meaning  than  it  formerly  had.  Having  assumed  that 
“possession”  is  a form  of  “epilepsy”  the  distinguishing  characteristics 
of  “possession”  are  attributed  to  it.  By  this  process  “possession”  is 
“epilepsy”  because  “epilepsy”  is  made  the  same  as  “possession."  The 
difficulty,  however,  of  accounting  for  the  phenomena  in  question  on  the 
hypothesis  of  their  being  the  result  of  disease  still  remains. 


THE  PATHOLOGICAL  THEORY 


183 


uals  whom  they  imagine  to  be  circulating  through 
the  world:’’  “ in  this  respect  they  resemble  those 
savages  who  regard  the  burning  lens,  the  mirror, 
and  other  things  which  produce  unfamiliar 
effects,  as  animated  by  deities.  Their  minds  are 
decidedly  fetish  worshiping  in  character,  and 
are  scarcely  in  this  respect  of  a more  elevated 
type  than  the  Congo  negro  who  endows  the 
rocks  and  trees  with  higher  attributes  than  he 
claims  for  himself.”*  It  would  be  more  in 
accordance  with  fact  to  say  that  the  doctrine  of 
demon-possession  has  been  held  by  almost  all 
the  nations  of  the  world,  including  those  most 
highly  cultivated,  such  as  Egypt,  Greece,  Rome 
and  India,  nations  to  whom  we  owe  a large  por- 
tion of  what  is  highest  and  noblest  in  the  civil- 
ization of  this  19th  century.  It  is  quite  true 
that  they  were  ignorant  respecting  the  “human 
brain,”  “the  spinal  cord,”  “the  sympathetic 
nerves,”  and  “nervous  physiology”  generally,  but 
they  were  favored  with  the  teachings  of  men  who 
were  close  observers  of  nature,  who  were  accus- 
tomed to  weigh  evidence  accurately  and  imparti- 
ally, who  were  philosophers  and  men  of  genius  of 
the  highest  type,  and  who  came  to  the  considera- 
tion of  this  subject  free  from  bias  and  preconcep- 
tion. Is  it  not  quite  possible  that  it  was  an  advan- 
tage rather  than  a disadvantage  that  they  had  not 
formed  the  prejudgment  that  possession  is  im- 

* Page  230. 


184 


DEMON-POSSESSION 


possible  and  absurd,  and  that  mind  is  not  a 
separate  entity,  but  only  the  force  developed  by 
nervous  action?  So  far  as  the  historical  argu- 
ment is  worth  anything  it  goes  to  establish  a pre- 
sumption that  the  possession  theory  is  the  true 
one.  This  question  is  to  be  decided,  however, 
not  by  individual  authority,  but  by  well  ascer- 
tained facts,  in  gaining  a knowledge  of  which  it 
is  our  privilege  to  avail  ourselves  of  all  the  light 
which  modern  science  can  give  us. 

After  Dr.  Hammond’s  confident  assurance 
that  modern  medical  science  is  able  to  account 
for  all  the  abnormal  conditions  connected  with 
“demon-possession,”  we  had  certainly  every 
reason  to  expect  that  he  would  show  us  clearly 
and  specifically  how  medical  science  explains 
these  facts.  It  is  not  too  much  to  say  that  he 
has  hardly  even  attempted  to  do  this. 

He  illustrates  what  he  supposes  have  always 
been  regarded  as  symptoms  of  “possession,”  by 
reference  to  a case  of  “hystero-epilepsy”  which 
he  met  with  in  his  practice.  He  says  in  speak- 
ing of  it:  “Such  a case  as  this  would,  undoubt- 

edly, at  a not  very  remote  anterior  period  have 
been  regarded  almost  without  a dissentient  voice, 
as  one  of  diabolical  or  demoniacal  possession, 
and  even  now  there  are  not  wanting  learned  and 
pious  theologians,  Catholic  and  Protestant,  who 
would  certainly  thus  designate  it,  for  it  fulfills 
in  all  respects  the  description  given  of  such 


THE  PATHOLOGICAL  THEORY 


185 


cases,  both  in  ancient  and  modern  times.”*  The 
fact  is,  this  case  only  presents  pathological 
symptoms  that  belong  alike  to  cases  of  “posses- 
sion,” and  diseases  or  derangements  of  the  nerv- 
ous system,  and  is  almost  entirely  wanting  in 
the  special  symptoms  of  “possession.” 

Dr.  Hammond  goes  on  to  say:  “Thus  if  we 

go  back  to  the  writers  of  the  New  Testament 
we  find  the  phenomena  well  described.  There 
are  convulsive  movements,  the  body  is  contorted, 
the  patient  cries  out,  he  foams  at  the  mouth, 
falls  down  and  then  reposes.  The  patient  is 
torn,  gnashes  his  teeth.  He  falls  on  the  ground 
and  wallows  foaming.  He  is  contorted  (vexed;) 
falls  sometimes  into  the  fire  and  sometimes  into 
the  water .”+  Here  again  Dr.  Hammond  cites  only 
pathological  symptoms  which  are  common  to 
cases  of  “demon-possession”  and  to  ordinary  de- 
rangements of  the  nervous  system,  and  strangely 
fails  to  notice  symptoms  which  specially  charac- 
terize cases  of  “possession”  which  are  not  path- 
ological, and  do  not  harmonize  with  his  purely 
pathological  theory.  It  is  readily  admitted  that 
Mania,  Idiocy,  Epilepsy,  and  Hysteria  have 
symptoms  similar  to  those  of  “possession.” 
This  by  no  means  proves,  however,  that  so- 
called  cases  of  “possession”  are  only  varied  forms 
of  these  diseases.  The  same  symptoms  may 


* Hammond;  p.  150. 
t Hammond;  150  151. 


186 


DEMON-POSSESSION 


be  due  to  very  different  causes,  and  belong  to 
very  different  diseases.  This  familiar  fact  is  the 
well-known  cause  of  the  difficulty  which  physi- 
cians constantly  meet  with  in  the  diagnosis  of 
diseases,  being  often  obliged  to  wait  until  the 
disease  in  hand  developes  some  new  and  pro- 
nounced symptoms  which  at  once  reveal  its  true 
character,  and  differentiate  it  from  all  other  dis- 
eases with  which  it  has  symptoms  in  common. 
It  is  important  then  to  inquire  what  the  symp- 
toms which  peculiarly  characterize  and  differenti- 
ate demon-possession  are,  and  we  will  here  partic- 
ularly mention  three  of  them.  (Compare  pp.  143-5) 

First  Mark.  The  chief  differentiating  mark  of 
so-called  demon-possession  is  the  automatic  pre- 
sentation and  the  persistent  and  consistent  act- 
ing out  of  a new  personality. 

(1)  This  is  shown  in  categorical  assertions  of 
the  person  speaking  declaring  that  he  is  a demon, 
and  often  giving  his  name  and  dwelling  place; 

(2)  Also  in  the  use  of  pronouns.  The  first 
personal  pronoun  always  represents  the  demon 
while  by-standers  are  addressed  in  the  second 
person,  and  the  subject  “possessed”  is  generally 
spoken  of  in  the  third  person,  and  regarded  for 
the  time  being  as  in  an  unconscious  state,  and 
practically  non-existent. 

(3)  The  same  distinction  of  individuality  ap- 
pears in  the  use  of  names  or  titles.  In  China 
the  professed  demon  generally  applies  to  himself 


THE  PATHOLOGICAL  THEORY 


187 


or  herself  the  title  shien  “genius,  ” and  speaks 
of  the  possessed  subject  as  my  hiang  to>  “in- 
cense burner,”  or  “medium.” 

(4)  This  new  personality  also  manifests  itself 
in  sentiments,  declarations,  facial  expressions 
and  physical  manifestations,  harmonizing  with 
the  above  assumption. 

The  appropriate  and  consistent  use  of  these 
pronouns,  epithets,  and  sentiments  in  rapid  con- 
versations with  numerous  by-standers,  would, 
on  the  supposition  of  deception  or  imposture, 
be  exceedingly  difficult,  if  not  quite  impossible, 
even  in  the  case  of  adepts  in  the  art  of  simula- 
tion; to  say  nothing  of  the  same  phenomena 
(occurring  apparently  with  perfect  spontaneity) 
in  the  case  of  children,  who  pass  into  this  state 
suddenly  and  unexpectedly,  and  have  no  recol- 
lection or  consciousness  of  what  happens  while 
in  it. 

This  matter  of  the  assumption  of  a new  per- 
sonality throws  an  important  light  on  the  origin 
of  the  theory  of  demon-possession.  Most  writers 
regard  it  as  having  been  devised  by  the  observ- 
ers of  these  phenomena,  and  it  is,  as  we  have 
seen,  ascribed  to  savages.  In  point  of  fact, 
however,  it  probably  should  be  referred  rather 
to  the  “demoniac.”  It  is  he  who  asserts  this 
theory,  and  the  minds  of  observers  are  simply 
exercised  in  determining  whether  this  declaration 
is  true  or  false. 


188 


DEMON-POSSESSION 


This  new  personality  may  seem  at  first  anal- 
ogous to  or  identical  with  the  assumption  and 
apparent  belief  in  a different  personality  not  un- 
commonly met  with  in  insane  persons.  A man 
imagines  himself  to  be  the  Duke  of  Wellington, 
or  Bonaparte,  or  George  Washington,  or  some 
other  distinguished  personage.  A closer  com- 
parison of  these  cases,  however,  will  show  that 
they  are  quite  different,  (i).  In  cases  of  demono- 
mania there  is  a clear  and  constant  recognition 
by  the  new  personality  of  the  continued  and  dis- 
tinct existence  and  individuality  of  the  subject 
“possessed”,  the  new  personality  speaking  of 
the  possessed  subject  in  the  third  person,  which 
peculiarity,  so  far  as  my  knowledge  goes,  is  en- 
tirely wanting  in  insane  persons.  (2).  The  de- 
moniac when  in  the  abnormal  state  characterized 
by  the  new  personality  really  seems  and  acts  in 
all  respects  like  an  entirely  different  person,  while 
the  insane  person  is  his  diseased  self,  and  the 
assumed  personality  is  a transparent  unreality. 

Frederick  W.  H.  Myers,  in  a paper  which 
appeared  in  the  Nineteenth  Century,  Nov.  1886, 
gives  a very  interesting  account  of  what  he 
designates  “Multiplex  Personality.”  A patient 
in  consequence  of  an  injury  received  by  the  brain 
in  childhood  had  different  stages  of  his  life  dis- 
severed, so  that  he  lived  in  only  one  stage  at  a 
time,  without  any  consciousness  or  memory  of 
any  other  stage.  Mr.  Myers  gives  a full  ac- 


THE  PATHOLOGICAL  THEORY 


189 


count  of  these  different  states  of  consciousness, 
and  the  means  by  which  they  might  be  artificially 
induced.  It  is  evident  that  the  various  exhi- 
bitions of  personality  in  this  case  all  belong  dis- 
tinctly to  the  same  subject. 

Mr.  Myers  says  further  in  this  article:  “In- 

stances of  self  severance  profound  as  Louis  V’s 
are  naturally  to  be  sought  mainly  in  the  lunatic 
asylum.  There  indeed  we  find  duplicated  individ- 
uality in  its  grotesque  forms.  We  have  the  man 
who  has  always  lost  himself,  and  insists  on  look- 
ing for  himself  under  the  bed.  We  have  the  man 
who  maintains  that  there  are  two  of  him,  and 
sends  his  plate  the  second  time,  saying:  ‘I  have 
had  plenty  but  the  other  fellow  has  not.’  We 
have  the  man  who  maintains  that  he  is  himself 
and  his  brother  too;  and  when  asked  how  he 
can  possibly  be  both  at  once  he  replied;  ‘Oh, 
by  a different  mother.  ’” 

In  all  cases  of  this  kind  the  personality  pre- 
sented is  that  of  the  diseased  subject.  The  pro- 
noun “I”  always  refers  to  the  diseased  subject; 
in  cases  of  demonomania  never. 

This  topic  of  changes  in  personality  is  elabor- 
ately treated  in  a recent  work  entitled:  “The 

Diseases  of  Personality”  by  M.  Ribot.  The  il- 
lustrative cases  which  this  author  presents  are 
simply,  to  use  an  expression  borrowed  by  him 
from  another  author,  “successive  attitudes  of 
the  Me.”  Many  of  them  appear  to  be  cases  of 


190 


DEMON-POSSESSION 


mania,  and  some  of  them  show  symptoms  similar 
to  those  we  have  been  considering;  but  in  no 
case  is  the  original  normal  personality  lost  sight 
of,  and  referred  to  by  the  new  personality  in 
the  third  person.  Nor  do  we  ever  find  in  this 
ably  written  book  any  hypothesis  which  accounts 
for  the  facts  in  question. 

A further  consideration  of  the  changes  of  per- 
sonality will  be  found  in  the  following  chapter. 

Second  Mark.  Another  differentiating  mark 
of  demon-possession  is  the  evidence  it  gives  of 
knowledge  and  intellectual  power  not  possessed 
by  the  subject ; nor  explainable  071  the  pathologi- 
cal hypothesis.  We  have  had  proof  in  the  pre- 
vious chapter  in  extracts  from  Dr.  Tylor’s 
“Primitive  Culture”  of  the  sudden  acquisition  of 
powers  of  oratory  and  poetic  expression,  and  the 
gift  of  ventriloquism.  In  the  cases  which  have 
come  before  us,  from  whatever  source  they  have 
been  derived,  the  possession  of  knowledge  and 
information  which  could  not  be  acquired  in  any 
ordinary  way,  is  a constantly  occurring  character- 
istic. Perhaps  the  most  palpable  and  striking 
evidence  of  this  kind  is  the  ability  to  speak  lan- 
guages unknown  by  the  subject.  This  ability  is 
frequently  referred  to  by  Chinese  witnesses. 

In  one  of  the  cases  from  Germany,  given 
on  page  115,  we  are  told:  “The  demons  spoke 
in  all  the  European  languages,  and  in  some 


THE  PATHOLOGICAL  THEORY 


191 


which  Blumhardt  and  others  did  not  recognize.” 
Andrew  Dickson  White  LL.  D.  in  an  article 
in  the  “Popular  Science  Monthly”  on  Diabolism 
and  Hysteria,  June,  1889,  gives  an  account  of 
alleged  cases  of  diabolical  possession  in  a French 
village  on  the  borders  of  Switzerland,  which 
occurred  in  1853.  He  says:  “The  afflicted  were 
said  to  have  climbed  trees  like  squirrels,  to  have 
shown  superhuman  strength,  and  to  have  expe- 
rienced the  gift  of  tongues,  speaking  in  German 
and  Latin,  and  even  in  Arabic.” 

Not  long  after  this,  Prof.  Tissot  an  eminent 
member  of  the  medical  faculty  at  Dijon  visited 
the  spot,  and  began  a series  of  researches  of 
which  he  afterwards  published  a full  account. 

Dr.  White  further  states:  “Dr.  Tissot  also 
examined  into  the  gift  of  tongues  exercised  by 
the  possessed.  As  to  German  and  Latin  no 
great  difficulty  was  presented;  it  was  by  no 
means  hard  to  suppose  that  some  of  the  girls 
might  have  learned  some  words  of  the  former 
language  in  the  neighboring  Swiss  Canton, 
where  German  was  spoken,  or  even  in  Ger- 
many itself;  and  as  to  Latin,  considering  that 
they  had  heard  it  from  childhood  in  the  church, 
there  seemed  nothing  very  wonderful  in  their  ut- 
tering some  words  in  that  language  also.” 

The  following  is  from  “Ten  Years  with  Spirit- 
ual Mediums.”  “In  certain  abnormal  and  highly 
excited  states  of  the  nervous  system,  as  is  proved 


192 


DEMON-POSSESSION 


by  abundant  facts,  matters  impressed  deep  on 
the  memory  of  a father  present  themselves  to 
the  consciousness  of  his  posterity.  I have  no 
doubt,  for  instance  that  the  daughter  of  Judge 
Edmonds  derives  her  capacity  to  speak,  in  the 
trance  state,  in  languages  unfamiliar  to  her  in 
the  ordinary  moods  of  consciousness,  from  her 
father’s  studies  in  that  direction,  or  rather, 
from  the  nervous  habit  engendered  by  those 
studies.” 

The  above  quotations  are  given  as  furnishing 
other  instances  of  the  “gift  of  tongues,”  What 
is  worthy  of  notice  is — First,  that  the  fact  is  ac- 
knowledged; Second,  the  extreme  improbability, 
not  to  say  absurdity,  of  the  hypotheses  proposed 
to  account  for  it. 

Further  references  to  this  subject  may  be  found 
in  the  writings  of  the  early  Fathers  of  the  Chris- 
tian church.  Clemens  Alexandrinus  says:  “Plato 
attributes  a peculiar  dialect  to  the  gods,  in- 
ferring this  from  dreams  and  oracles,  and  espec- 
ially from  demoniacs,  who  do  not  speak  their 
own  language  or  dialect,  but  that  of  the  demons 
who  are  entered  into  them.”  * 

Lucian,  who  died  about  A.  D.  1 8 1 , speaks 
of  some  in  his  day  who  “delivered  the  demoniacs 
from  their  tortures.”  He  then  alludes  to  our 
Lord  as  “that  Syrian  of  Palestine  who  cured 
the  sick  man, ’’saying  “The  man  is  silent  but  the 

* Miscellanies,  Bk  I,  p.  443. 


THE  PATHOLOGICAL  THEORY 


193 


demon  answers  either  in  the  language  of  the 
Greek,  or  Barbarians,  or  whatever  country  he 
be.”* 

Dr.  Hammond  in  his  book,  repeatedly  refers 
to  the  fact  that  his  bromide  prescriptions  form 
the  best  formulas  for  exorcising  spirits,  as  con- 
clusive evidence  that  these  symptoms  are  only 
pathological.  The  proof  is  not,  however,  so 
conclusive  as  might  at  first  appear.  If  brom- 
ides have  the  effect  of  giving  tone  to  the  nerv- 
ous system  and  strengthening  the  will  so  as  to 
emancipate  it  from  “ab  extra”  control,  the  use 
would  be  just  as  appropriate  and  consistent  on 
the  supposition  of  the  possession  theory  as  of 
the  pathological. 

In  a manner  somewhat  similar,  it  is  inferred 
by  some  writers  that,  as  patients  in  India  sup- 
posed to  be  possessed  by  spirits  are  cured  by  a 
good  flagellation,  it  is  evident  that  the  supposed 
“possessed”  persons  are  pretenders  and  impos- 
tors. Whatever  we  may  think  about  it,  it  should 
be  remembered,  that  flagellation,  and  other 
modes  of  inflicting  pain,  are  common  means  of 
exorcising  spirits  by  those  who  are  believers  in 
spirit-possession  and  they  regard  this  method  as 
perfectly  consistent  with  their  belief,  and  most 
rational.  Their  theory  is  this:  Spirits  seek  to 
inhabit  the  bodies  of  men  and  animals  for  the 
sake  of  finding  a resting  place,  and,  in  some  way 

* Lucian,  in  Philopiend,  p.  833  Quoted  by  Wm.  Ramsey. 

Demon 


194 


DEMON-POSSESSION 


not  understood  by  us,  getting  physical  gratifi- 
cation. It  is  supposed  that  while  the  person 
“possessed”  is  in  a state  of  unconsciousness, 
physical  pain  and  pleasure  are  transferred  to 
the  possessing  spirit,  and  he  may  be  driven  out 
by  making  him  so  uncomfortable  in  his  new 
abode  that  he  is  glad  to  leave  and  go  elsewhere. 
The  crying  out  from  pain  with  the  strange  ab- 
normal voice,  the  promising  to  leave,  and  the 
immediate  fulfillment  of  the  promise,  are  regard- 
ed as  obvious  confirmations  of  the  truth  of  this 
theory.  (Compare  p.  103,  in  this  vol.) 

Third  Mark.  Another  differentiating  mark 
of  demonomania , intimately  connected  with  the 
assumption  of  the  new  personality  is,  that  with 
the  change  of  personality  there  is  a complete 
change  of  moral  character. 

The  character  presented  is  debased  and  mali- 
cious, having  an  extreme  aversion  and  hatred 
to  God,  and  especially  to  the  Lord  Jesus 
Christ  and  the  Christian  religion.  Prayer, 
or  even  the  reading  of  the  Bible  or  some 
Christian  book,  throws  the  patient  into  a parox- 
ysm of  opposition  and  rage;  and  persistence  in 
these  exercises  is  almost  invariably  followed 
by  the  return  of  the  subject  to  the  normal 
state.  These  peculiarities,  appear  frequently 
in  the  previous  chapters.  (See  note,  p.  206.) 

It  is  needless  for  us  to  extend  our  inquiries 


THE  PATHOLOGICAL  THEORY 


195 


respecting  Dr.  Hammond’s  treatment  of  demon- 
possession. We  have  already  presented  all  the 
light  which  his  book  affords  on  the  subject.  The 
result  is  certainly  meagre,  superficial,  and  disap- 
pointing. The  author  of  a quasi  medical  work,* 
who  holds  to  the  theory  that  the  abnormal  con- 
ditions, and  the  psychological  phenomena  of 
spiritualism  are  referable  to,  and  demonstrably 
produced  by  diseased  states  of  the  nervous  system, 
endeavors  to  furnish  a more  philosophical  basis 
for  the  theory.  He  treats  specifically  of  the 
phenomena  of  spiritualism  some  of  which  are, 
as  will  be  shown  in  a subsequent  chapter,  very 
similar  to,  if  not  identical  with,  those  of  demon- 
possession. 

He  says,  “I  was  reluctantly  forced  to  dismiss 
one  scientific  explanation  after  another,  as  in- 
adequate to  the  facts,  and  either  to  suspend 
opinion,  or  to  cast  about  for  explanation,  both 
adequate  to  the  phenomena  and  rigidly  scientific 
in  its  terms.” 

The  phenomena,  which  he  regards  as  actual 
objective  realities,  and  not  hallucinations  or  il- 
lusions, he  describes  as  follows:  “The  phenom- 
ena appear  to  me  to  present  two  very  distinct 
series,  seldom  present  in  the  same  person,  which  I 
shall  style  respectively  nervo-psychic  and  nervo- 
dynamic — meaning,  under  the  former,  to  include 

* "Ten  Years  with  Spiritual  Mediums,”  by  Francis  Gerry  Fairfield. 
D.  Appleton  &Co.  N.  Y.  1875. 


196 


DEMON-POSSESSION 


clairvoyance  in  its  ordinary  aspects,  trance  pre- 
vision, presentiment,  and  the  like;  under  the 
latter,  table-tipping,  rappings,  elevation  of 
bodies,  writing  with  phantom-hands,  production 
of  visible  phantoms  from  luminous  clouds,  and 
other  feats  involving  the  presumption  of  an  in- 
visible dynamic  agency.” 

His  theory  for  accounting  for  this  may  be 
briefly  stated  as  follows: 

Mediums,  or  those  capable  of  producing  these 
phenomena,  are  persons  whose  nervous  con- 
dition is  diseased  or  abnormal,  who  have  some 
“nervous  or  cerebral  lesion.”  Mediums  of  “ceph- 
alic” temperament  are  clairvoyants;  and  those 
of  vital  temperaments  produce  the  “nervo-dy- 
namic”  feats  of  table-tipping,  rapping  and  the 
like.  These  phenomena  of  both  kinds,  he  be- 
lieved to  be  effected  through  the  means  of  a 
“peripheral  nervous  aura,”  which  is  emitted  by 
the  medium  and  surrounds  him  as  a kind  of  halo, 
which  is  even  visible  to  persons  of  a highly  sensi- 
tive constitution.  The  mediums  through  and 
within  the  range  of  this“ peripheral  nervous  aura,” 
which  is  more  or  less  extended  in  different  indi- 
viduals, produce  the  phenomena  of  spiritualism 
both  dynamic  and  psychical,  which  are  merely 
the  natural  result  of  the  working  of  the  nervous 
system,  in  accordance  with  laws  of  our  being 
not  yet  fully  understood.  The  supposition  of 
spirit  agency  he  regards  as  unnecessary  and  un- 
scientific. 


THE  PATHOLOGICAL  THEORY 


197 


In  support  of  this  theory,  the  author  refers  to 
the  fact  that  mediums  are  characteristically 
persons  of  abnormal  or  sensitive  nervous  consti- 
tutions; and  that  their  performances  are  at- 
tended with  unnatural  and  intense  nervous  or 
cerebral  action,  which  taxes  to  a higher  degree 
the  vital  powers,  and  produces  premature  physi- 
cal exhaustion  and  death. 

These  well  known  facts  are  quite  as  consist- 
ent with  the  old  hypothesis  that  the  soul  of 
man  in  his  normal  condition  is  the  efficient  cause 
of  all  his  actions  dynamic  and  psychic,  and  that 
in  cases  of  “possession”  the  efficient  cause  is 
the  demon. 

This  book  is  referred  to  as  furnishing  another 
instance  of  an  earnest  attempt  to  formulate  and 
reduce  to  order  and  consistency,  the  hypothesis 
which  would  account  for  abnormal  psychical 
conditions  of  men  by  the  action  of  a diseased 
nervous  system.  The  theory  propounded  seems 
to  have  been  as  unsatisfactory  to  the  scientific 
world,  as  the  existing  scientific  theories  at  the 
time  it  was  written  were  to  the  author. 

We  are  fortunate  in  having  a further  presen- 
tation of  the  Pathological  Theory  of  “demono- 
mania” by  no  less  an  authority  than  Dr.Griesin- 
ger  of  Berlin.  He  approaches  the  subject  from 
the  standpoint  of  mental  pathology  rather  than 
physical.  Three  illustrative  cases  from  his  val- 
uable work  on  Mental  Pathology  and  Therapeu- 


198 


DEMON-POSSESSION 


tics  have  already  been  given  in  the  ninth  chapter 
of  this  book. 

These  cases  are  represented  as  having  symp- 
toms “evidently  analogous  to  epileptic,  or  still 
more  frequently  to  hysterical  attacks,”  but  dis- 
tinguished from  these  and  other  abnormal  states 
by  the  one  differentiating  mark  which  has  been 
insisted  on  in  the  previous  part  of  this  chapter, 
viz;  the  persistent  assertion  of  a new  and  dis- 
tinct personality.  The  cases  given  by  this  author 
differ  somewhat  from  those  which  have  been 
presented  to  the  reader  in  the  previous  chapters 
of  this  book,  in  the  fact  of  the  consciousness  of 
the  subject  or  patient  not  being  wholly  sup- 
pressed, the  new  personality  manifesting  itself 
in  connection  with  that  of  the  subject,  and  ad- 
dressing the  subject  in  the  second  person.  In 
one  case  presented  there  are  six  distinct  person- 
alities present.  This  author  has  the  great  merit 
of  distinguishing  clearly  between  these  cases 
and  others  which  have  symptoms  in  common 
with  them;  of  seizing  upon  the  characteristic 
marks  of  these  cases  and  endeavoring  to  account 
for  them.  How  far  he  succeeds  in  doing  this 
the  reader  must  judge  for  himself.  We  will 
give  Dr.  Griesinger’s  views  in  his  own  words. 
“That  form  of  melancholia  in  which  the  predomi- 
nant delusion  is  that  the  subject  of  it  is  pos- 
sessed by  some  demon,  appears  chiefly  in  females 
(almost  always  hysterical  women)and  in  children. 


THE  PATHOLOGICAL  THEORY 


199 


The  most  easy  explanation  of  this  physiological 
phenomenon  is  found  in  those  by  no  means  rare 
cases  where  the  trains  of  thought  are  always  ac- 
companied by  a feeling  of  inward  contradiction, 
which  quite  involuntarily  attaches  itself  to 
them,  the  result  of  which  is  a fatal  division  or 
separation  in  the  personality.  In  the  more  de- 
veloped cases,  this  circle  of  ideas,  which  con- 
stantly accompanies  and  arrays  itself  in  oppo- 
sition to  the  actual  thought,  asserts  a perfectly 
independent  existence;  it  sets  in  motion  the 
mechanism  of  speech,  exhibits  and  clothes  itself 
in  words,  and  appears  to  have  no  connection 
with  the  (ordinary)  egooi  the  individual.  Of  this 
train  of  ideas  which  acts  independently  on  the 
organs  of  speech,  the  individual  giving  utterance 
to  them  has  no  consciousness  before  he  hears 
them ; the  ego  does  not  perceive  them ; they  spring 
from  a region  of  the  soul  which  is  in  obscurity 
so  far  as  the  ego  is  concerned ; they  appear  to 
the  individual  to  be  utterly  foreign,  and  are  felt 
as  intruders  exercising  a constraint  upon  his 
thoughts.  Hence  uneducated  persons  see  in 
these  thoughts  the  presence  of  a strange  being. 
In  some  cases  we  find  in  the  extravagant  dis- 
course of  these  women  or  children  a vein  of 
poetry  or  irony  utterly  at  variance  with  the 
opinions  which  they  formerly  most  dearly  prized  ; 
but  usually  the  demon  is  a very  dull  and  trivial 
fellow.”  * 

* Griesinger;  pp.  169. 


200 


DEMON-POSSESSION 


Dr.  Griesinger  regards  the  above  as  the  “most 
easy  explanation”  of  these  physiological  phe- 
nomena, but  does  not  say  whether  he  considers 
it  as  quite  satisfactory  or  not.  Its  effect  on  most 
minds  will  probably  be  to  raise  new  questions 
and  difficulties.  Whence  arises  this  “involuntary 
inward  contradiction?”  this  fatal  division  or 
separation  of  the  personality?  How  is  it  that 
this  “circle  of  ideas”  or  in  other  words  “this  train 
of  ideas,”  supposed  to  “spring  from  a region  of 
the  soul  which  is  in  obscurity  so  far  as  the  ego 
is  concerned,”  at  the  same  time  “appears  to  have 
no  connecton  with  the  ordinary  ego  of  the  indi- 
vidual ?” 

By  what  process  does  “this  train  of  ideas,” 
arraying  itself  against  the  actual  thought,  “assert 
a perfectly  independent  existence?”  becoming 
in  fact  an  “intruder,”  an  alter  ego ? How  is  it 
that  this  alter  ego , “acts  independently  on  the 
organs  of  speech,”  and  “sets  in  motion  the 
mechanism  of  speech,”  so  that  the  “ordinary 
ego ” “has  no  consciousness  of  the  ideas  uttered 
before  he  hears  them?”  As  this  “train  of  thought 
appears  to  have  no  connection  with  the  ordinary 
ego  of  the  individual, ’’whence  does  it  proceed? 
Why  does  it  happen  that  out  of  an  indefinite 
number  and  variety  of  “trains  of  thought”,  only 
this  one  “train  of  thought”  or  “circle  of  ideas,” 
and  that  such  an  unusual  and  extraordinary  one, 
should  take  possession  of  and  “set  in  motion  the 


THE  PATHOLOGICAL  THEORY 


201 


mechanism  of  speech,  exhibit  and  clothe  itself 
in  words,  etc?”  What  is  the  one  cause  for  this 
unique  class  of  phenomena,  occurring  with  such 
remarkable  similarity  and  large  degree  of  uni- 
formity in  France,  Germany,  China,  India,  Af- 
rica, in  all  ages,  and  all  nations?  The  phenom- 
ena in  question  cannot  be  regarded  as  explained 
until  such  obvious  questions  as  the  above  are 
satisfactorily  answered. 

We  have  still  another  medical  theory  for  ac- 
counting for  the  facts  connected  with  so-called 
demonomania,  given  by  Dr.  Baelz,  of  the  Imper- 
ial University  of  Japan.  A case  selected  from  sev- 
eral others,  as  occurring  in  his  medical  practice  in 
Japan,  is  given  in  chapter  nine.  We  will  give  Dr. 
Baelz’theory  in  his  own  words.  He  says : “The  ex- 
planation of  the  disorder  is  not  so  far  to  seek  as 
might  be  supposed.  Possession  is  evidently  relat- 
ed to  hysteria,  and  to  the  hypnotic  phenomena 
which  physiologists  have  recently  studied  with 
so  much  care,  the  cause  of  all  alike  being  the  fact 
that,  whereas  in  healthy  persons  one  half  of 
the  brain  alone  is  actually  engaged — in  right- 
handed  persons  the  left  half  of  the  brain,  and 
in  left-handed  persons  the  right — leaving  the 
other  half  to  contribute  only  in  a general  man- 
ner to  the  function  of  thought,  nervous  excite- 
ment arouses  this  other  half,  and  the  two,  one 
the  organ  of  the  usual  self,  the  other  the  organ 
of  the  new  pathologically  affected  self,  are  set 


202 


DEMON-POSSESSION 


over  against  each  other.  The  rationale  of  pos- 
session is  an  auto-suggestion,  an  idea  arising 
either  with  apparent  spontaneity,  or  else  from 
the  subject  matter  of  it  being  talked  about  in  the 
patient’s  presence,  and  then  over-mastering  her 
weak  mind  exactly  as  happens  in  hypnosis.  In 
the  same  manner  the  idea  of  the  possibili- 
ty of  the  cure  will  often  actually  effect  the 
cure.  The  cure-worker  must  be  a person  of 
strong  mind  and  power  of  will,  and  must 
enjoy  the  patient’s  full  confidence.  For  this  rea- 
son the  priests  of  the  Nichiren  sect,  which  is  the 
most  superstitious  and  bigoted  of  the  Japanese 
Buddhist  sects,  are  the  most  successful  expellers 
of  foxes,  occasionally  fits  and  screams  accompa- 
nying the  exit  of  the  fox.  In  all  cases,  even 
when  the  fox  leaves  quietly,  great  prostration 
remains  for  a day  or  two,  and  sometimes  the 
patient  is  unconcious  of  what  has  happened.” 

This  theory  is  certainly  interesting  and  plausi- 
ble. Being  in  the  main  identical  with  that  of 
Dr.  Griesinger,  representing  the  machinery  of 
the  mind,  or  at  least  one-half  of  it,  as  set  in 
motion  by  an  “idea,”  it  is  liable  to  the  same  ob- 
jections. In  its  distinguishing  feature,  that  of 
two  halves  of  the  brain  acting  separately  and 
independently,  it  is  not  in  harmony  with  the 
facts  which  he  himself  adduces.  According  to 
this  theory  “the  two  halves  of  the  brain  are  set 
over  against  each  other.”  Again  we  are  told:* 

* p.  105  in  this  volume. 


THE  PATHOLOGICAL  THEORY 


203 


“there  thus  results  a double  entity  or  double  con- 
sciousness. The  person  possessed  hears  and  un- 
derstands everything  that  the  fox  inside  says  or 
thinks,  and  the  two  often  engage  in  a loud  and  vio- 
lent dispute,”  etc.  From  this  we  would  naturally 
infer  that  the  cases  of  possession  in  Japan  differ 
from  those  met  with  elsewhere,  in  the  co-exis- 
tence of,  and  mutual  communication  between, 
the  original  normal  personality,  and  the  new  or 
acquired  personality  connected  with  the  other 
half  of  the  brain.  When  we  turn,  however,  to 
the  case  given  in  detail  by  Dr.  Baelz,  and  to  the 
other  case  from  Japan,*  we  find  no  trace  of  this 
“double  entity”  or  “double  consciousness,”  and 
the  facts  presented  correspond  throughout  with 
those  connected  with  other  cases  which  have 
come  before  us.  For  instance,  Dr.  Baelz  in 
giving  the  details  of  the  case  he  presents  says: 
“The  priest  upbraided  the  fox  sternly.  The  fox, 
always  of  course  speaking  through  the  girl’s 
mouth,  argued  on  the  other  side.  At  last  he  said, 
‘I  am  tired  of  her.  I ask  no  better  than  to  leave 
her.  What  will  you  give  me  for  doing  so?’” 

Here  no  personality  appears  in  connection 
with  the  subject,  but  the  new  one.  There  is  no 
conversation  between  the  two  sides  of  the  brain, 
but  solely  between  the  priest  and  the  new  perso- 
nality. The  normal  personality  of  the  subject,  as 
in  the  other  cases  which  have  come  to  our  notice, 


• p.  106  in  this  volume. 


204 


DEMON-POSSESSION 


is  dormant.  The  new  personality  uses  the  first 
personal  pronoun  I in  speaking  of  himself,  and 
speaks  of  the  subject  in  the  third  person  as  her . 
The  theory  of  Dr.  Baelz  then  finds  no  support 
in  the  facts  which  he  adduces,  nor  in  any  other 
facts  which  have  come  to  our  knowledge  from 
other  sources;  neither  does  it  attempt  to  account 
for  the  many  phenomena  connected  with  cases 
of  “possession”  to  which  the  attention  of  the 
reader  has  been  called. 

As  to  Dr.  Baelz’  special  theory  for  account- 
ing for  Changed  Personality,  or  Alternating  Per- 
sonality, it  does  not  appear  to  have  borne  the 
test  of  further  investigation,  or  to  be  generally 
adopted  by  advanced  scientists  of  the  present 
day.  Dr.  William  James,  Professor  of  Psychology 
in  Harvard  College,  in  speaking  of  Dr.  F.  W.  H. 
Myers’  reference  to  the  two  hemispheres  of  the 
brain  in  connection  with  Automatic  Writing,  etc. 
says:  * “The  crude  explanation  of  two  selves 
by  two  hemispheres  is  of  course  far  from  Mr. 
Myers’  thought.  The  selves  may  be  more  than 
two;  and  the  brain  systems  severally  used  for 
each  must  be  conceived  as  interpenetrating  each 
other  in  very  minute  ways.” 

M.  Ribot,  in  his  “Diseases  of  Personality,”  in 
speaking  of  this  theory  that  duplication  of  per- 
sonality is  accounted  for  by  the  two  hemispheres 
of  the  brain,  says:  “Griesinger  on  encountering 

* “The  Principles  of  Psychology,  Henry  Holt  & Co.,  N.  Y . 1890,  P.  400. 


7 HE  PATHOLOGICAL  THEORY 


205 


this  theory,  for  it  was  put  forth  timidly  in  his 
day,*  having  cited  the  facts  supposed  to  make  in 
its  favor,  concludes  in  these  words:  ‘As  for  me 
I am  not  in  the  least  disposed  to  accord  any 
great  weight  to  these  facts.’  Have  they  gained 
in  cogency  since?  It  is  very  doubtful. 

The  ultimate  ground  of  the  theory  in  question 
is  the  perfectly  gratuitous  hypothesis  that  the 
contest  is  always  between  two  states  only.  This 
is  flatly  contradicted  by  experience.”  Further 
reasons  are  also  given  by  M.  Ribot  for  discredit- 
ing this  hypothesis. 

So  far  then  as  we  can  discern,  medical  science 
and  medical  theories  fail  to  account  for  the  facts 
which  we  are  considering.  Some  theories  pre- 
sent a possible  explanation  of  some  of  the  facts, 
but  none  of  them  covers  the  whole  ground,  or 
even  attempts  to  explain  all  the  phenomena. 

As  the  “possession”  theory  is,  in  the  words  of 
Dr.  Tylor,  “genuine,  rational  and  philosophical 
in  its  proper  place,”  we  may  well  retain  it  in  its 
place,  until  some  other  theory  is  found  which  ex- 
plains the  facts  equally  well. 

The  investigations  relating  to  Multiplex  Per- 
onality,  Trance  States,  etc,  are  gradually  being 
transferred  from  the  domain  of  pathology  to  that 
of  experimental  psychology  The  many  results 
which  have  been  published  by  recent  explorers 

* This  theory  was  elaborated  by  an  English  Physician,Dr.  Wigan,in 
a book  entitled  “The  Duality  of  Mind’’  pub’d  in  London  in  1844.  It  was 
dedicated  to  Sir  Henry  Holland,  a high  authority  in  medical  psychology, 
in  whose  “Recollections,”  (Ch.  XII.  p.  307-8  D.  Appleton  & Co. 1875,)  may 
be  found  Dr.  Holland’s  comments. 


206 


DEMON-POSSESSION 


in  this  new  field  of  research,  and  the  new  theo- 
ries propounded  for  the  explanation  of  mental  or 
physical  phenomena,  naturally  lead  to  the  en- 
quiry how  far  these  new  theories  account  for  the 
facts  we  are  considering,  which  enquiry  will  form 
the  subject  of  the  next  chapter. 

It  may,  however,  be  said  here  that  not  all 
physicians  make  light  of  the  possession  theory. 
Few,  if  any,  British  alienists  have  won  a better 
right  to  be  heard  in  the  field  of  medical  psychol- 
ogy than  the  late  Dr.  Forbes  Benignus  Wins- 
low, (1810— 1874.)* 

G.  H.  Pember  (London) states  that  Dr.  Wins- 
low expressed  to  him  the  “conviction  that  a 
large  proportion  of  the  patients  in  our  asylums 
are  cases  of  possession,  and  not  of  madness. 
He  distinguished  the  demoniac  by  a strange 
duality,  and  by  the  fact  that,  when  temporarily 
relieved  from  the  oppression  of  the  demon,  he 
is  often  able  to  describe  the  force  which  seizes 
upon  his  limbs,  and  compels  him  to  acts  or  words 
of  shame  against  his  will.”  t 

(Note  for  page  194.) 

In  a review  of  this  book  printed  in  the  Illustrated  London  News , June  26, 
1895,  Andrew  Lang  writes  as  follows:  -‘To  these  three  marks  we  might 
add  (a  fourth):  The  reports  of  extraordinary  movements  of  inanimate 
objects  in  the  neighborhood  of  the  possessed.  These  alleged  phenomena 
exactly  answer  to  what  is  told  in  the  case  of  the  Demon  of  Spraiton,  and 
in  scores  of  similar  narratives,  ancient  or  modern.  Patients,  as  in  these 
European,  or  American,  or  Indian  stories,  are  elevated  into  the  air.  In 
fact  the  Folklorist  finds  himself  in  very  well  known  country,  quod setnyer, 
quod  ubique,  quod  ab  omnibus . But  wh-at  it  is  that  causes  this  ubiquitous 
and  uniform  belief  the  Folklorist  does  not  pretend  to  know.” 

* On  whom  consult  Encyc.  Brit,  and  other  Cyclopaedias. 

t See  "Earth’s  Earliest  Ages,  and  t’neir|Connection  with  Modern  ‘Spirit- 
ualism/ "etc., by  G.H. Pember, M. A.  Am. Ed.  F.H.Revell  Co.,  N.Y.  p.261-2. 


CHAPTER  XIII. 


THE  PSYCHOLOGICAL  THEORY. 

It  is  the  object  of  this  chapter  to  find  what 
light  is  thrown  on  the  questions  we  are  consider- 
ing by  the  results  of  recent  psychical  investiga- 
tion. In  this  enquiry  we  shall  review  briefly 
the  opinions  and  theories  of  well-known  and  rep- 
resentative writers  on  Psychology,  Hypnotism, 
Diseases  of  Personality,  and  Psychical  Research. 

The  effect  of  modern  materialism  on  the  sci- 
ence of  Psychology  is  obvious.  Psychology  was 
originally  (as  its  etymology  shows)  the  science 
which  treated  of  the  soul.  At  present,  many  so- 
called  psychological  treatises  teach  or  assume 
that  there  is  no  soul  as  an  absolute  entity, 
separable  from  a material  organism.  We  have 
been  accustomed  to  regard  heathen  nations,  or 
rather  some  of  the  most  uncultured  and  de- 
graded of  them,  as  objects  of  commiseration,  be- 
cause they  do  not  know  that  they  have  souls. 
Now  we  find  advanced  “scientists”  not  knowing 
that  they  have  souls,  while  they  regard  with 
compassion  or  contempt  those  who  believe  or 
imagine  that  they  have.  Are  we  to  regard  this 
207 


208 


DEMON-POSSESSION 


change  in  the  view  of  writers  on  psychology  as 
in  the  direction  of  truth,  and  indicating  a fixed 
and  permanent  conclusion,  or  is  it  only  an  eddy 
in  the  stream  of  thought  which  is  destined,  after 
a temporary  diversion,  to  flow  on  in  the  old 
channel  ? 

This  prevailing  tendency  of  the  age,  so  far  as 
“scientists”  are  concerned,  together  with  a strong 
opposing  undercurrent,  is  seen  in  an  interesting 
and  instructive  work  entitled:  “The  Principles  of 
Psychology”  by  Dr.  William  James,  Professor  of 
Psychology  in  Harvard  college.  After  treating 
with  great  minuteness  in  fifty  octavo  pages, 
of  the  “Automaton”  and  “Mind-Stuff  ” theories  of 
“brain  activity,”  he  introduces  the  “Soul  Theory” 
of  brain  activity  as  follows: 

“But  is  this  my  last  word?  By  no  means. 
Many  readers  have  certainly  been  saying  to 
themselves  for  the  last  few  pages:,  ‘Why  on 
earth  doesn’t  the  poor  man  say  the  soul  and 
have  done  with  it?’  Other  readers  of  anti-spir- 
itualistic training  and  prepossessions,  advanced 
thinkers  or  popular  evolutionists,  will  perhaps 
be  a little  surprised  to  find  this  much-despised 
word  now  sprung  upon  them  at  the  end  of  so 
physiological  a train  of  thought.  But  the  plain 
fact  is  that  all  the  arguments  for  a ‘pontifical 
cell’  or  an  ‘arch  monad’  are  also  arguments  for 
that  well-known  spiritual  agent  in  which  schol- 
astic psychology,  and  common  sense  have 


THE  PSYCHOLOGICAL  THEORY 


209 


always  believed.  And  my  only  reason  for  beat- 
ing the  bush  so,  and  not  bringing  it  in  earlier, 
as  a possible  solution  of  our  difficulties,  has  been 
that  by  this  procedure  I might  force  some  of 
these  materialistic  minds  to  feel  the  more  strong- 
ly the  logical  respectability  of  the  spiritualistic 
position.  The  fact  is  that  one  cannot  afford  to 
despise  any  of  these  great  traditional  objects  of 
belief.  Whether  we  realize  it  or  not,  there  is 
always  a great  drift  of  reasons  positive  and  nega- 
tive towing  us  in  their  direction.  If  there  be 
such  entities  as  souls  in  the  universe  they  may 
possibly  be  affected  by  the  manifold  occurrences 
that  go  on  in  the  nervous  centers. 

“I  confess,  therefore,  that  to  posit  a soul  in- 
fluenced in  some  mysterious  way  by  the  brain- 
states  and  responding  to  them  by  conscious  af- 
fections of  its  own,  seems  to  me  the  line  of  least 
logical  resistance  so  far  as  we  yet  have  attained. 
If  it  does  not  strictly  explain  anything,  it  is  at 
any  rate  less  positively  objectionable  than  either 
mind-stuff  or  a material  monad  creed.”* 

“One  great  use  of  the  soul  has  always  been  to 
account  for,  and  at  the  same  time,  to  guarantee 
the  closed  individuality  of  each  personal  con- 
sciousness. The  thoughts  of  one  soul  must  unite 
into  one  self,  it  was  supposed,  and  must  be  eter- 
nally insulated  from  those  of  every  other  soul. 
But  we  have  already  begun  to  see  that,  although 

* Vol.  i,  pp  180,  182. 

14  Demon 


210 


DEMON-POSSESSION 


unity  is  the  rule  of  each  man’s  consciousness,  yet 
in  some  individuals,  at  least,  thoughts  may  split 
away  from  the  others  and  form  separate  selves. 
As  for  insulation,  it  would  be  rash  in  view  of  the 
phenomena  of  thought-transference,  mesmeric 
influence,  and  spirit-control,  which  are  being  al- 
leged now-a-days  on  better  authority  than  ever 
before,  to  be  too  sure  about  that  point  either. 
The  definitely  closed  nature  of  our  personal  con- 
sciousness is  probably  an  average  statistical  re- 
sultant of  many  conditions,  but  not  an  elemen- 
tary force  or  fact ; so  that,  if  one  wishes  to  pre- 
serve the  soul,  the  less  he  draws  his  arguments 
from  that  quarter  the  better.  So  long  as  our 
self,  on  the  whole,  makes  itself  good,  and  practi- 
cally maintains  itself  as  a closed  individual,  why, 
as  Lotze  says,  is  not  that  enough?  And  why  is 
the  toVz^-an-individual  in  some  inaccessible 
metaphysical  way  so  much  prouder  an  achieve- 
ment. 

“My  final  conclusion,  then,  about  the  substan- 
tial soul  is  that  it  explains  nothing  and  guaran- 
tees nothing.  Its  successive  thoughts  are  the 
only  intelligible  and  verifiable  things  about  it, 
and  definitely  to  ascertain  the  correlations  of 
these  with  brain  processes  is  as  much  as  psychol- 
ogy can  empirically  do.  From  the  metaphysi- 
cal point  of  view,  it  is  true  that  one  may  claim 
that  the  correlations  have  a rational  ground; 
and  if  the  word  soul  could  be  taken  to  mean 


THE  PSYCHOLOGICAL  THEORY 


211 


merely  some  such  vague  problematical  ground, 
it  would  be  unobjectionable.  But  the  trouble 
is  that  it  professes  to  give  the  ground  in  positive 
terms  of  a very  dubiously  credible  sort.  I 
therefore  feel  entirely  free  to  discard  the  word 
soul  from  the  rest  of  this  book.  If  I ever  use  it, 
it  will  be  in  the  vaguest  and  most  popular  way. 
The  reader  who  finds  any  comfort  in  the  idea  of 
the  soul,  is  however,  perfectly  free  to  continue  to 
believe  in  it;  for  our  reasonings  have  not  estab- 
lished the  non-existence  of  the  soul ; they  have  on- 
ly proved  its  superfluity  for  scientific  purposes.  ”* 

“With  this,  all  possible  rival  formulations  have 
been  discussed.  The  literature  of  the  Self  is 
large,  but  all  its  authors  may  be  classed  as  radical 
or  mitigated  representatives  of  the  three  schools 
we  have  named,  substantialism,  associationism 
or  transcendentalism.  Our  own  opinion  must 
be  classed  apart,  although  it  incorporates  essen- 
tial elements  from  all  three  schools.  There  need 
never  have  been  a quarrel  between  association- 
ism and  its  rivals  if  the  former  had  admitted  the 
indecomposable  unity  of  every  pulse  of  thought, 
and  the  latter  been  willing  to  allow  that  ‘perish- 
ing’pulses  of  thought  might  recollect  and  know. 

“We  may  sum  up  by  saying  that  personality 
implies  the  incessant  presence  of  two  elements, 
an  objective  person,  known  by  a passing  subjec- 
tive Thought,  and  recognized  as  continuing  in  time. 

* Vol.  i.  PP  349,  350, 


212 


DEMON-POSSESSION 


Hereafter ” (the  italics  are  Prof.  James’)  “let  us 
use  the  words  Me  and  I for  the  empirical  person 
and  the  judging  Thought."* 

This  technical  distinction  between  the  I and  the 
Me  is  not  Prof.  James’  alone,  but  is  made  use  of 
by  other  writers,  and  is  worthy  of  special  notice. 
Prof.  James  uses  Thought  as  nearly  synonymous 
with  soul.  The  “Thought”  then  may  be  regarded 
as  a conscious  soul  viewing  itself  objectively,  and 
the  Me  represents  the  soul  as  thus  objectively 
considered.  There  is  an  obvious  ground  for  this 
distinction  in  every  man’s  conscious  experience. 
We  often  pass  judgment  upon  ourselves  as  doing 
things  which  we  disapprove,  and  which  it  is  our 
earnest  purpose  and  effort  to  avoid  doing.  The 
Apostle  Paul  refers  to  this  internal  schism  and 
opposition  as  “another  law  in  my  members,  war- 
ring against  the  law  of  my  mind;”t  and  declares 
“it  is  no  more  I that  do  it,  but  sin  that  dwel- 
leth  in  me.”):  Here  then  we  have  no  severance  in 
the  personality,  but  the  ordinary  condition  of  it. 
A different  “Me”  is  perfectly  consistent  with  our 
normal  personality  but  not  a different  “I.” 

That  part  of  Prof.  James’  book  which  has 
special  reference  to  phases  of  changed  personal- 
ity, and  his  distinctions  and  classifications,  is  of 
special  interest  to  us.  He  says:  “When  we  pass 
beyond  alternations  of  memory  to  abnormal  al- 
* Vol.  i.  PP370,  371- 

t Rom.  vii.  23. 

I Rom.  vii,  17. 


THE  PSYCHOLOGICAL  THEORY 


213 


ternations  in  the  present  self  we  have  still  graver 
disturbances.  The  alternations  are  of  three  main 
types  from  the  descriptive  point  of  view.  But 
certain  cases  unite  features  of  two  or  more  types  ; 
and  our  knowledge  of  the  elements  and  causes 
of  these  changes  of  personality  is  so  slight  that 
the  division  into  types  must  not  be  regarded  as 
having  any  profound  significance.  ” The  types 
are: 

(i.)  Insane  delusions. 

(2.)  Alternating  selves. 

(3.)  Mediumship  or  Possessions.* 

After  giving  an  illustrative  example  from 
“Krishaber’s  book,  La  Nervopathie  Ceribro-car- 
diaque,  1873”  which  he  says  “is  full  of  similar 
observations,”  Prof.  James  says:  “Incases  simi- 
lar to  this,  it  is  as  certain  that  the  I is  unal- 
tered, as  that  the  “Me”  is  changed.  That  is,  the 
present  Thought  of  the  patient  is  cognitive  of 
both  the  old  Me  and  the  new  so  long  as  its 
memory  holds  good.” 

It  is  important  to  notice  that  in  the  type  of 
change  of  personality  called  “Insane  delusions,” 
the  cognitive  Thought,  or  I of  the  patient,  repre- 
sents not  a new  personality,  but  the  normal  per- 
sonality of  the  patient. 

Under  the  second  head  “Alternating  personal- 
ity,” Prof.  James  gives  several  interesting  cases 
of  persons  who  virtually  lived  two  distinct  lives, 

* Vol.  i p.  375. 


214 


DEMON-POSSESSION 


in  each  of  which  they  had  no  memory  or  knowl- 
edge of  the  other.  Among  the  most  remarkable 
of  these  is  the  case  of  Mary  Reynolds,  which 
is  fully  described  by  Dr.  Weir  Mitchell.*  The 
account  of  this  is  here  necessarily  condensed. 
In  1 8 1 1 , when  she  was  still  a young  woman,  she 
woke  up  one  morning  without  any  recollection 
of  her  past  life.  “To  all  intents  and  purposes 
she  was  as  a being  for  the  first  time  ushered  into 
the  world.”  . . . “She  had  not  the  slightest 

consciousness  that  she  had  ever  existed  previous 
to  the  moment  when  she  awoke  from  that  mys- 
terious slumber.  In  a word,  she  was  an  infant 
just  born,  yet  born  in  a state  of  maturity  with  a 
capacity  for  relishing  the  rich,  sublime,  luxuriant 
wonders  of  created  nature.” 

From  this  starting  point  in  her  new  existence 
she  acquired  knowledge  as  children  do,  though 
more  rapidly. 

“Thus  it  continued  for  five  weeks  when  one 
morning  after  a protracted  sleep  she  woke  and 
was  herself  again,  and  immediately  went  about 
the  performance  of  duties  incumbent  upon  her, 
and  which  she  had  planned  five  weeks  previously. 

“After  the  lapse  of  a few  weeks  she  fell  into  a 
profound  sleep  and  awoke  in  her  second  state, 
taking  up  her  new  life  again  precisely  where  she 
had  left  it  when  she  before  passed  from  that 
state.” 

* Transactions  of  the  College  of  Physicians  of  Philadelphia,  April 


THE  PYSCHOLOGICAL  THEORY 


215 


These  alternations  from  one  state  to  another 
continued  at  intervals  of  varying  length  for  fif- 
teen or  sixteen  years,  but  finally  ceased  when 
she  attained  the  age  of  thirty-five  or  thirty-six, 
leaving  her  permanently  in  her  second  state.  In 
this  she  remained  without  change  for  the  last 
quarter  of  a century  of  her  life.* 

Prof.  James  says:  t “Of  course  it  is  mere 
guess  work  to  speculate  on  what  may  be  the 
cause  of  the  amnesias  which  lie  at  the  bottom 
of  changes  in  the  self.  Changes  of  blood-supply 
have  naturally  been  invoked.  Alternate  action 
of  the  two  hemispheres  was  long  ago  proposed 
by  Dr.  Wigan  in  his  book  on  the  “Duality  of  the 
Mind.”J  I shall  revert  to  this  explanation  after 
considering  the  third  class  of  alternations  of  the 
self,  those  namely,  which  I have  called  “posses- 
sions. ’ 

“I  have  myself  become  quite  recently  acquaint- 
ed with  the  subject  of  a case  of  alternate  person- 
ality of  the  ‘ambulatory*  sort,  who  has  given 
me  permission  to  name  him  in  these  pages.  ” The 
case  is  too  long  to  give  here  in  detail,  and  may 
be  summarized  as  follows:  The  Rev.  Ansel 
Bourne  of  Green,  R.  I.,  on  Jan.  17th,  1887, 
suddenly  disappeared  from  his  home,  and  foul 

* Miss  Reynolds  lived  in  Meadville,  Penn.  The  above  facts  given 
with  many  interesting  details,  are  vouched  for  by  Miss  Reynolds’ nephew, 
Rev.  Dr.  John  V.  Reynolds  with  whom  she  lived  during  a part  of  the 
>ast  twenty-five  years  of  her  life. 

t Page  390. 

t See  note  on  page  205. 


216 


DEMON-POSSESSION 


play  was  suspected.  He  was  advertized  for  and 
sought  for  by  the  police  in  vain.  “On  the  morn- 
ing of  March  14th,  at  Norristown,  Penn.,  a man 
calling  himself  A.  J.  Brown,  who  had  rented  a 
shop  six  weeks  previously,  stocked  it,  and  car- 
ried on  his  quiet  trade  without  seeming  to  any 
one  unnatural  or  eccentric,  woke  up  in  a fright 
and  called  on  the  people  of  the  house  to  tell  him 
where  he  was.  He  said  that  his  name  was  An- 
sel Bourne,  that  he  was  entirely  ignorant  of 
Norristown,  that  he  knew  nothing  of  shop-keep- 
ing, and  that  the  last  thing  he  remembered — it 
seemed  only  yesterday— was  drawing  money  from 
the  bank,  etc,  in  Providence,  R.  I.  He  would 
not  believe  that  two  months  had  elapsed.” 

He  returned  to  his  home  and  resumed  his  old 
life  again. 

In  June,  1890  Mr.  Bourne  was  induced  to  sub- 
mit to  hypnotism,  and  in  his  hypnotic  trance 
his  Brown  memory  came  back.  When  asked  if 
he  knew  Ansel  Bourne  he  said  he  had  heard  of 
him,  but  “didn’t  know  as  he  had  ever  met  the 
man.”  “When  confronted  with  Mrs.  Bourne  he 
said  he  had  never  seen  the  woman  before,”  etc. 
On  the  other  hand  he  gave  all  the  details  of  his 
history  between  leaving  Providence  and  settling 
in  business  in  Norristown. 

After  giving  the  above  and  similar  cases  of  “Al- 
ternating personality”  Dr.  James  proceeds  to  the 
consideration  of  “possession”  as  follows: 


THE  PYSCHOLOGICAL  THEORY 


217 


* “In  ‘mediumships’  or  ‘possessions’  the  in- 
vasion and  the  passing  away  of  the  secondary 
state  are  both  relatively  abrupt,  and  the  dura- 
tion of  the  state  is  usually  short — i.  e.  from 
minutes  to  a few  hours.  Whenever  the  secon- 
dary state  is  well  developed  no  memory  for 
aught  that  happened  during  it  remains  after  the 
primary  consciousness  comes  back.  The  sub- 
ject during  the  secondary  consciousness  speaks, 
writes,  or  acts  as  if  animated  by  a foreign  per- 
son, and  often  names  this  foreign  person  or  gives 
his  history.  In  old  times  the  foreign  ‘control’ 
was  usually  a demon,  and  is  so  now  in  commun- 
ities which  favor  that  belief.” 

t “Whether  all  sub  -conscious  selves  are  pe- 
culiarly susceptible  to  a certain  stratum  of  the 
Zeitgeist  (spirit  of  the  times)  and  get  their  inspi- 
ration from  it  I know  not;  but  it  is  obviously 
the  case  with  the  secondary  selves  which  become 
developed  in  spiritualistic  circles.  There  the 
beginnings  of  the  medium  trance  are  indistin- 
guishable from  effects  of  hypnotic  suggestion. 
The  subject  assumes  the  r61e  of  a medium  sim- 
ply because  opinion  expects  it  of  him  under  the 
conditions  which  are  present;  and  carries  it  out 
with  a feebleness  or  a vivacity  proportionate  to 
his  histrionic  gifts.  But  the  odd  thing  is  that 
persons  unexposed  to  spiritualist  traditions  will 
so  often  act  in  the  same  way  when  they  become 

* Ibid.  p.  393» 

t Ibid.  p.  394. 


218 


DEMON-POSSESSION 


entranced,  speak  in  the  name  of  the  departed,  go 
through  the  motions  of  their  several  death-ago- 
nies, send  messages  about  their  happy  home  in 
the  summer-land,  and  describe  the  ailments  of 
those  present.  I have  no  theory  to  publish  of  these 
cases,  several  of  which  I have  personally  seen.” 

“As  an  example  of  the  automatic  writing  per- 
formances I will  quote  from  an  account  of  his 
own  case  kindly  furnished  me  by  Mr.  Sidney 
Dean  of  Warren,  R.  I.,  Member  of  Congress 
from  Connecticut  from  1855  to  1859,  who  has 
been  all  his  life  a robust  and  active  journalist, 
author,  and  man  of  affairs.  He  has  for  many 
years  been  a writing  subject,  and  has  a large 
collection  of  manuscript  automatically  produced: 

‘Some  of  it,  ’ he  writes,  ‘is  in  hieroglyph  or 
strange  compounded  arbitrary  character,  each  se- 
ries possessing  a seeming  unity  in  general  design  or 
character  followed  by  what  purports  to  be  a 
translation  or  rendering  into  mother  English. 
I never  attempted  the  seemingly  impossible  feat 
of  copying  the  characters.  They  were  cut  with 
the  precision  of  a graver’s  tool,  and  generally 
with  a single  rapid  stroke  of  the  pencil.  Many 
languages,  some  obsolete  and  passed  from  his- 
tory, are  professedly  given.  To  see  these  would 
satisfy  you  that  no  one  could  copy  them  except 
by  tracing.  ’ 

“ ‘It  is  an  intelligent  ego  who  writes,  or  else  the 
influence  assumes  individuality,  which  practically 


THE  PYSCHOLOGICAL  THEORY 


219 


makes  of  the  influence  a personality.  It  is  not 
myself;  of  that  I am  conscious  at  every  step  of 
the  process.  I have  also  traversed  the  whole 
field  of  the  claims  of  unconscious  cerebration,* 
so-called,  so  far  as  I am  competent  to  critically 
examine  it,  and  it  fails  as  a theory  in  number- 
less points,  when  applied  to  this  strange  work 
through  me.  The  easiest  and  most  natural  so- 
lution to  me  is  to  admit  the  claims  made,  i.  e. , 
that  it  is  a decarnated  intelligence  who  writes. 
But  who ? that  is  the  question.  The  names  of 
scholars  and  thinkers  who  once  lived  are  affixed 
to  the  most  ungrammatical  and  weakest  of 
bosk.'” 

After  further  extracts  Prof.  James  proceeds  as 
follows: 

t “I  am  myself  persuaded  by  abundant  ac- 
quaintance with  the  trances  of  one  medium  that 
the  ‘control’  may  be  altogether  different  from 
any  possible  waking  self  of  the  person.  In  the 
case  I have  in  mind  it  professes  to  be  a certain 
departed  French  doctor;  and  is,  I am  convinced, 
acquainted  with  facts  about  the  circumstances 
and  the  living  and  dead  relatives  and  acquain- 
tances, of  numberless  sitters  whom  the  medium 
never  met  before,  and  of  whom  she  has  never 
heard  the  names.  I record  my  bare  opinion 
here  unsupported  by  the  evidence,  not,  of  course, 
to  convert  any  one  to  my  view,  but  because  I am 

* See  “Mechanism  in  Thought  and  Morals,”  By  Oliver  Wendell 
Holmes.  Also  W.  B.  Carpenter’s  “Mental  Physiology.” 

t Ibid,  p.,  396. 


220 


DEMON-POSSESSION 


persuaded  that  a serious  study  of  these  trance- 
phenomena  is  one  of  the  greatest  needs  of  psy- 
chology, and  think  that  my  personal  confession 
may  possibly  draw  a reader  or  two  into  a field 
which  the  soi-disant  ‘scientist’  usually  refuses  to 
explore. 

“Many  persons  have  found  evidence  conclu- 
sive to  their  minds  that  in  some  cases  the  control 
is  really  the  departed  spirit  whom  it  pretends  to 
be.  The  phenomena  shade  off  so  gradually  into 
cases  when  this  is  obviously  absurd,  that  the 
presumption  (quite  apart  from  a priori  ‘scien- 
tific’ prejudice)  is  great  against  its  being  true. 
The  case  of  Lurancy  Vennum  is  perhaps  as  ex- 
treme a case  of  ‘possession’  of  the  modern  sort 
as  one  can  find.  * Lurancy  was  a young  girl 
of  fourteen  living  with  her  parents  at  Watseka, 
111.,  who  (after  various  distressing  hysterical  dis- 
orders and  spontaneous  trances,  during  which 
she  was  possessed  by  departed  spirits  of  a more 
or  less  grotesque  sort),  finally  declared  herself  to 
be  animated  by  the  spirit  of  Mary  Roff,  a neigh- 
bor’s daughter  who  had  died  in  an  insane  asylum 
twelve  years  before,  and  insisted  on  being  sent 
‘home’  to  Mr.  Roff’shouse.  After  a week  of ‘home- 
sickness’ and  importunity  on  her  part,  her  parents 

* The  “Watseka  Wonder”  by  E,  W.  Stevens,  Chicago  1887.  We  only 
give  Prof.  James’  summary  of  the  case.  He  says  in  a foot  note:  “My 

friend,  Mr.  R.  Hodgson  informs  me  that  he  visited  Watseka  in  April  1889, 
and  cross-examined  the  principal  witnesses  in  the  case.  His  confidence 
in  the  original  narrative  was  strengthened  by  what  he  learned,  and  vari- 
ous unpublished  facts  were  ascertained,  which  increased  the  plausibility 
of  the  spiritualistic  interpretation  of  the  phenomena.” 


THE  PYSCHOLOGICAL  THEORY 


221 


agreed,  and  the  Roffs,  who  pitied  her,  and  were 
spiritualists  in  the  bargain,  took  her  in.  Once 
there  she  seems  to  have  convinced  the  family 
that  their  dead  Mary  had  exchanged  habitations 
with  Lurancy.  Lurancy  was  said  to  be  tempo- 
rarily in  heaven,  and  Mary’s  spirit  now  controlled 
her  organism,  and  lived  again  in  her  former 
earthly  home.  The  so-called  Mary  while  at  the 
Roffs’  would  sometimes  ‘go  back  to  heaven’  and 
leave  the  body  in  a ‘quiet  trance,’  i.  e.  without 
the  original  personality  of  Lurancy  returning. 
After  eight  or  nine  weeks,  however,  the  memory 
and  manner  of  Lurancy  would  sometimes  par- 
tially, but  not  entirely,  return  for  a few  minutes. 
Once  Lurancy  seems  to  have  taken  full  posses- 
sion for  a short  time.  At  last  after  some  four- 
teen weeks  comformably  to  the  prophecy  which 
‘Mary’had  made  when  she  first  assumed  ‘control,  ’ 
she  departed  definitively,  and  the  Lurancy-con- 
sciousness  came  back  for  good.” 

Perhaps  there  is  no  source  from  which  such 
abundant  material  can  be  obtained  relating  to 
mysterious  psychical  phenomena,  as  the  reports 
and  Journals  of  the  Society  for  Psychical  Re- 
search. This  society  originated  in  London.  It  in- 
cludes among  its  membersmany  European  names 
of  world-wide  reputation  as  literary  men  and 
scientists.  It  has  an  American  branch,  of  which 
Dr.  Richard  Hodgson,  5 Boylston  Place.  Boston, 
is  secretary  and  treasurer.  Its  origin,  character, 


222 


DEMON-POSSESSION 


and  objects  are  stated  in  its  own  publications,  as 
follows: 

“The  Society  for  Psychical  Research  was 
formed  at  the  beginning  of  1882,  for  the  purpose 
of  making  an  organized  and  systematic  attempt 
to  investigate  various  sorts  of  debatable  phe- 
nomena which  are  prima  facie  inexplicable  on 
any  generally  recognized  hypothesis.  From  the 
recorded  testimony  of  many  competent  witnesses, 
past  and  present,  including  observations  recently 
made  by  scientific  men  of  eminence  in  various 
countries,  there  appears  to  be,  amidst  much  illu- 
sion and  deception,  an  important  body  of  facts 
to  which  this  description  would  apply,  and  which 
therefore,  if  incontestably  established,  would  be 
of  the  very  highest  interest.  The  task  of  exam- 
ining such  residual  phenomena  has  often  been 
undertaken  by  individual  effort,  but  never  hith- 
erto by  a scientific  society  organized  on  a suffi- 
ciently broad  basis.  The  following  are  the  prin- 
cipal departments  of  work  which  it  is  proposed 
to  undertake: 

1.  An  examination  of  the  nature  and  extent 
of  any  influence  which  may  be  exerted  by  one 
mind  upon  another,  otherwise  than  through  the 
recognized  sensory  channels. 

2.  The  study  of  hypnotism  and  mesmerism; 
and  an  inquiry  into  the  alleged  phenomena  of 
clairvoyance. 

3.  An  inquiry  as  to  the  existence  of  relations, 


THE  PYSCHOLOGICAL  THEORY 


223 


hitherto  unrecognized  by  science,  between  living 
organisms  and  magnetic  and  electric  forces,  and 
also  between  living  and  inanimate  bodies. 

4.  A careful  investigation  of  any  reports,  rest- 
ing on  strong  testimony,  of  apparitions  occurring 
at  the  moment  of  death  or  otherwise,  and  of  dis- 
turbances in  houses  reputed  to  be  haunted. 

5.  An  inquiry  into  various  alleged  physical 
phenomena  commonly  called  ‘spiritualistic.’ 

6.  The  collection  and  collation  of  existing  ma- 
terials bearing  on  the  history  of  these  subjects. 

“The  aim  of  the  society  is  to  approach  these 
various  problems  without  prejudice  or  preposses- 
sion of  any  kind,  and  in  the  same  spirit  of  exact 
and  unimpassioned  inquiry,  which  has  enabled 
science  to  solve  so  many  problems,  once  not  less 
obscure  nor  less  hotly  debated.  The  founders 
of  the  society  have  always  fully  recognized  the 
exceptional  difficulties  which  surround  this 
branch  of  research;  but  they  nevertheless  believe 
that  by  patient  and  systematic  effort  some  re- 
sults of  permanent  value  may  be  attained.” 

A few  extracts  from  the  reports  of  this  society 
will  show  the  present  drift  of  opinion  with  re- 
gard to  changes  in  personality. 

In  a long  article  in  the  Report,  May  1885,  by 
Fredrick  W.  H.  Myers,  on  Automatic  Writing, 
the  author  says: 

*.  “A  secondary  self — if  I may  coin  the  phrase 


* Page  27. 


224 


DEMON-  POSSESSION 


— is  thus  gradually  postulated,  a latent  capac- 
ity, at  any  rate,  in  an  appreciable  fraction  of 
mankind  of  developing  or  manifesting  a second 
focus  of  cerebral  energy  which  is  apparently 
neither  fugitive,  nor  incidental  merely — a delir- 
ium or  a dream,  but  may  possess,  for  a time  at 
least,  a kind  of  continuous  individuality,  a pur- 
posive activity  of  its  own.” 

The  explanation  which  Mr.  Myers  offers  to 
account  for  what  he  designates  as  “certain  wide- 
spread phenomena,  which,  while  ignored  or  ne- 
glected by  the  main  body  of  men  of  science, 
have  been  for  the  most  part  ascribed  by  those 
who  have  witnessed  them  to  the  operation  of 
some  external  or  invading  power”  is  that  they 
are  * “partly  dependent  on  telepathic  influence, 
and  partly  on  unconscious  cerebration  alone, 
though  unconscious  cerebration  raised,  if  I may 
so  say,  to  a higher  power  than  had  previously 
been  suspected.” 

A few  extracts  from  an  article  by  Mr.  Myers 
on  Subliminal  Consciousness,  published  in  the 
Report  of  the  society  for  February,  1892,  will 
show  the  conclusions,  both  actual  and  probable, 
which  he  regards  as  having  been  reached,  and 
his  way  of  accounting  for  cases  of  “Alternating 
Personality”  by  different  phases  of  consciousness 
which  are  united  in  one  general  personality. 
He  says: 

* Page  61. 


THE  PYSCHOLOGICAL  THEORY 


225 


“I  hold  that  both  that  group  of  facts  which  the 
scientific  world  has  never  learned  to  accept,  (as 
the  hypnotic  trance,  automatic  writing,  alterna- 
tions of  personality,  and  the  like) ; and  that 
group  of  facts  for  which  in  these  proceedings  we 
are  still  endeavoring  to  win  scientific  acceptance 
(as  telepathy  and  clairvoyance)  ought  to  be  con- 
sidered in  close  alliance  and  correlation,  and 
must  be  explained,  if  explicable  at  all  by  some 
hypothesis  which  does  not  need  constant  stretch- 
ing to  meet  the  emergencies  of  each  fresh  case. 

“I  will  ask  the  reader  then  to  bear  in  mind 
that  in  what  follows  I am  not  attacking  any  re- 
cognized, coherent  body  of  scientific  doctrine. 
Rather  I am  making  a first  immature  attempt  to 
bring  some  kind  of  order  out  of  a chaotic  collec- 
tion of  strange  and  apparently  disparate  obser- 
vations. My  hypothesis — developed  here  from 
briefer  indications  in  earlier  papers — cannot 
possibly,  considering  the  novelty  of  the  inquiry, 
be  true  in  all  details.  But  it  may  be  of  use  at 
least  in  pointing  out  the  nature  and  the  complex- 
ity of  the  problems  which  any  valid  hypothesis 
must  recognize  and  solve. 

“I  suggest  then  that  the  stream  of  conscious- 
ness in  which  we  habitually  live,  is  not  the  only 
consciousness  which  exists  in  connection  with  our 
organism.  Our  habitual  or  empirical  conscious- 
ness may  consist  of  a mere  selection  of  a multi- 
tude of  thoughts  and  sensations,  of  which  some 

I 5 Demon 


226 


DEMON-POSSESSION 


at  least  are  equally  conscious  with  those  that  we 
empirically  know.  I accord  no  primacy  to  my 
ordinary  waking  self  except  that,  among  my  po- 
tential selves,  this  one  has  shown  itself  the  fittest 
to  meet  the  needs  of  common  life.  I hold  that 
it  has  established  no  further  claim,  and  that  it 
is  perfectly  possible  that  other  thoughts,  feelings, 
and  memories,  either  isolated  or  in  continuous 
connection,  may  now  be  actively  conscious,  as 
we  say,  “within  me”  in  some  kind  of  co-ordina- 
tion with  my  organism,  and  forming  some  part 
of  my  total  individuality.  I conceive  it  possible 
that  at  some  future  time,  and  under  changed 
conditions,  I may  recollect  all:  I may  assume 
these  various  personalities  under  one  single  con- 
sciousness, in  which  ultimate  and  complete  con- 
sciousness the  empirical  consciousnses  which  at 
this  moment  directs  my  hand,  may  be  only  one 

element  out  of  many.” 

“Yet  it  will  be  well  to  avoid  the  use  of  terms 
which,  like  the  words  soul  and  spirit  carry  with 
them  associations  which  cannot  fairly  be  im- 
ported into  the  argument. 

“Some  word,  however,  we  must  have  for  that 
underlying  psychical  unity  which  I postulate  as 
existing  beneath  all  our  phenomenal  manifesta- 
tions. Let  the  word  individuality  serve  this 
purpose;  and  let  us  apply  the  word  personality . 
as  its  etymology  suggests,  to  something  more 
external  and  transitory,  to  each  of  those  apparent 


THE  PYSCHOLOGICAL  THEORY 


227 


characters,  or  chains  of  memory  and  desire  which 
may  at  any  time  mask  at  once,  and  manifest  a 
psychical  existence  deeper  and  more  perdurable 
than  their  own ” 

“The  self  manifests  itself  through  the  organ- 
ism; but  there  is  always  some  part  of  the  self 
unmanifested;  and  always,  as  it  seems,  some 
power  of  organic  expression  in  abeyance  or  re- 
serve. Neither  can  the  player  express  all  his 
thoughts  on  the  instrument,  nor  is  the  instru- 
ment so  arranged  that  all  its  keys  can  be  sounded 
at  once.  One  melody  after  another  may  be 
played  upon  it;  nay, — as  with  the  messages  of  du- 
plex or  multiplex  telegraphy,  simultaneously  or 
with  imperceptible  intermissions,  several  melodies 
can  be  played  together;  but  there  are  still  unex- 
hausted reserves  of  instrumental  capacity,  as  well 
as  unexpressed  treasures  of  informing  thought.” 

These  extracts  are  important  as  treating  alleged 
changes  in  personality  as  established  facts;  and 
presenting  Mr.  Myers’  labored  attempt  to  explain 
these  facts,  the  difficulties  in  doing  so  being  much 
increased  by  the  necessity  he  has  placed  himself 
under  of  “avoiding  the  use  of  the  word  soul, 
which,”  he  says,  “from  the  associations  connected 
with  it,  cannot  fairly  be  imported  into  the  argu- 
ment.” 

M.  Ribot,  like  other  materialistic  evolution- 
ists, regards  personality  as  a development  of 
man’s  material  organism.  A few  quotations 


228 


DEMON-POSSESSION 


from  his  “Diseases  of  Personality”  will  show 
what  ideas  are  intended  to  be  conveyed  by  the 
word  “personality.”  He  says:  * “If  one  is  fully 
imbued  with  the  idea  that  personality  is  a con- 
sensus, one  will  easily  see  how  the  mass  of  con- 
scious, sub-conscious  and  unconscious  states 
which  make  it  up  may  at  a given  moment  be 
summed  up  in  a tendency  or  a predominant  state, 
which  for  the  person  himself,  and  for  others,  is  its 
expression  at  that  moment.  Straightway  this 
same  mass  of  constituent  elements  is  summed 
up  in  an  opposite  state  which  has  become  pre- 
dominant. Such  is  our  dipsomaniac  who  drinks 
and  who  condemns  himself.  The  state  of  con- 
sciousness predominant  at  a given  moment  is  for 
the  individual  himself,  and  for  others,  his  person- 
ality.” Again;  t “If  in  the  normal  state  person- 
ality is  a psycho-physiological  co-ordination  of 
the  highest  degree  possible  which  endures  amid 
perpetual  changes  and  partial  and  transitory  in- 
co-ordinations, such  as  sudden  impulses,  eccentric 
ideas,  etc.,  then  dementia,  which  is  a progressive 
movement  towards  physical  and  mental  dissolu- 
tion, must  manifest  itself  by  an  ever-increasing 
incoordination  till  at  last  the  Me  disappears  in 
absolute  incoherence,  and  there  remain  in  the 
individual  only  the  purely  vital  co-ordinations — 
those  best  organized,  the  lowest,  the  simplest, 

* Page  37. 

t Page  4a. 


THE  PYSCHOLOGICAL  THEORY 


229 


and  consequently  the  most  stable,  but  these  in 
turn  disappear  also.” 

Albert  Moll,  in  his  treatise  on  Hypnotism,  is 
disposed  to  account  for  changed  personality  and 
many  of  the  symptoms  connected  with  it  by 
“auto-hypnotism,”  and  not  a few  others  adopt 
the  same  theory.  His  account  of  auto-hypno- 
tism,  however,  shows  that  it  is  quite  different 
from  “possession.”  He  says:  “In  auto-hypno- 
sis the  idea  of  the  hypnosis  is  not  aroused  by 
another  person,  but  the  subject  generates  the 
image  himself.  This  can  only  happen  by  an  act 
of  will.  Just  as  the  will  is  otherwise  able  to 
produce  particular  thoughts,  so  it  can  allow  the 
idea  of  hypnosis  to  become  so  powerful  that 
finally  hypnosis  is  introduced;  this  is,  however, 
rare.  Auto-hypnosis  generally  takes  place  in  con- 
sequence of  some  incident  by  means  of  which 
the  idea  of  hypnosis  is  produced.  This  often 
happens  when  the  subject  has  been  frequently 
hypnotized.”  * 

In  speaking  of  the  effect  of  hypnotism  in  quick- 
ening and  intensifying  the  power  of  memory  this 
author,  after  giving  a case  in  which  a subject 
remembered  distinctly  what  had  taken  place 
thirteen  years  before,  says:  “Events  in  the  nor- 
mal life  can  also  be  remembered  in  hypnosis  even 
when  they  have  apparently  been  long  forgotten. 

An  English  officer  was  hypnotized  by 


* Page  28. 


230 


DEMON-POSSESSION 


Hansen,  and  suddenly  began  to  speak  a strange 
language.  This  turned  out  to  be  Welsh,  which 
he  had  learned  as  a child  but  had  forgotten.” 

“Such  cases  as  these  recall  others  which  are 
mentioned  in  the  history  of  hypnotism,  for  ex- 
ample the  famous  one  of  the  servant  who  sud- 
denly spoke  Hebrew.”  . . . “Many  appar- 

ently supernatural  facts  may  be  explained  in  the 
same  way.  Among  these  I may  mention  the 
carefully  constructed  religious  addresses,  some- 
times supposed  to  be  inspired,  which  are  deliv- 
ered by  pious  but  uneducated  fanatics  in  a pecu- 
liar physical  state  of  ecstasy;  and  the  eloquence 
occasionally  displayed  by  some  spiritualistic 
mediums  belongs  to  the  same  category.”* 

We  can  hardly  hope,  by  the  use  of  this  hypo- 
thesis, to  whatever  extent  it  may  be  pushed,  to 
account  for  the  actual  phenomena  of  so-called 
demon-possession.  Mr.  Moll  says  that  auto- 
hypnotism “can  only  happen  by  an  act  of  the 
will,”  when  the  subject  “allows  the  idea  of  hyp- 
nosis to  become  so  powerful  that  finally  hypno- 
sis is  introduced;”  and  that  “this  is  rare.”  Now 
it  is  probably  safe  to  say  that  in  most  cases  of 
“possession”  the  subject  has  never  had  the  idea 
of  hypnosis,  and  so  far  from  indicating  the  ab- 
normal state  by  an  act  of  his  will,  he  has  used 
the  utmost  efforts  of  his  will  to  prevent  it.  Fur- 
thermore, this  hypothesis  has  no  way  of  account- 

* Page  126. 


THE  PSYCHOLOGICAL  THEORY 


231 


ing  for  this  uniformity  in  the  assumption  of  a 
personality  from  another  world. 

Having  endeavored  fairly  to  present  the  theo- 
ries, and  the  conclusions  (so  far  as  conclusions 
have  been  reached)  of  prominent  representatives 
of  different  departments  of  psychological  study, 
it  remains  to  inquire  what  help  they  give  in  ac- 
counting for  the  phenomena  in  question.  In 
this  inquiry  we  cannot  do  better  than  examine 
the  estimates  which  these  writers  put  upon  their 
own  work. 

Prof.  James  says,  “The  special  natural  science 
of  psychology  must  stop  with  the  mere  func- 
tional formula.  If  the  passing  thought  be  the 
directly  verifiable  existent  which  no  school  has 
hitherto  doubted  it  to  be,  then  that  thought  is 
itself  the  thinker,  and  psychology  need  not  look 
beyond.  The  only  pathway  that  I can  discern 
for  bringing  in  a more  transcendental  thinker 
would  be  to  deny  that  we  have  any  direct  knowl- 
edge of  the  thought  as  such.  The  latter’s  exis- 
tence would  be  reduced  to  a postulate,  an  asser- 
tion that  there  must  be  a knower  correlative  to 
all  this  known , and  the  problem  who  that  knower 
is  would  have  become  a metaphysical  problem. 
With  the  question  once  stated  in  these  terms, 
the  spiritualist  and  transcendentalist  solutions 
must  be  considered  as  prima  facie  on  a par  with 
our  own  psychological  one,  and  discussed  im- 
partially. But  that  carries  us  beyond  the  psy- 


232 


DEMON-POSSESSION 


chological  or  naturalistic  point  of  view.”  * 
The  following  additional  quotations  from  Prof. 
James  will  present  the  acknowledged  difficulties 
connected  with  the  materialistic  theory,  which, 
in  common  with  so  many  modern  scientists,  he 
seems  to  have  adopted. 

“If  we  speculate  on  the  brain  condition  during  all 
these  different  perversions  of  personality  we  see  it 
must  be  supposed  capable  of  successively  chang- 
ing all  its  modes  of  action,  and  abandoning  the  use 
for  the  time  being  of  whole  sets  of  well  organized 
association  paths.  In  no  other  way  can  we  ex- 
plain the  loss  of  memory  in  passing  from  one 
alternating  condition  to  another.  And  not  only 
this,  but  we  must  admit  that  organized  systems 
of  paths  can  be  thrown  out  of  gear  with  others, 
so  that  the  processes  in  one  system  give  rise  to 
one  consciousness,  and  those  of  another  system 
to  another  simultaneously  existing  consciousness. 
Thus  only  can  we  understand  the  facts  of  auto- 
matic writing,  etc.,  whilst  the  patient  is  out  of 
trance  and  the  false  anaesthesias  and  amnesias 
of  the  hysteric  type.  But  just  what  sort  of 
disassociation  the  phrase  ‘thrown  out  of  gear’ 
may  start  from  we  cannot  even  conjecture;  only 
I think  we  ought  not  to  talk  of  the  doubling  of 
the  self  as  if  it  consisted  in  the  failure  to  com- 
bine on  the  part  of  certain  systems  of  ideas  which 
usually  do  so.  It  is  better  to  talk  of  objects 


* Page  401. 


THE  PSYCHOLOGICAL  THEORY 


233 


usually  combined,  and  which  are  now  divided 
between  the  two ‘selves’  in  the  hysteric  and  auto- 
matic cases  in  question.  Each  of  the  selves  is 
due  to  a system  of  cerebral  paths  acting  by 
itself.”* 

Mr.  Myers  says:  (+)  “ Hypotheses  non  jingo  is 
an  absolutely  necessary  rule  for  psychical  in- 
quirers at  the  present  time.  Our  work  is  to 
mass  facts  for  some  master  mind  of  a future  gen- 
eration to  piece  together.  Most  assuredly  I shall 
offer  no  theory  to  explain  this  curious  appear- 
ance of  what  looks  like  the  presence  of  a ‘third 
center  of  intelligence,’  distinct  from  the  con- 
scious intelligence  and  character  of  either  of  the 
two  parties  engaged  in  the  experiments.” 

Mr.  Myers,  in  speaking  of  Automatic  Writ- 
ing, further  says:  “The  phenomena,  however, 
which  I have  described  by  no  means  exhaust 
those  which  are  alleged  to  occur  in  the  course  of 
graphic  automatism.  It  is  said  that  the  hand- 
writing of  dead  persons  is  sometimes  repro- 
duced; that  sentences  are  written  in  languages 
of  which  the  writer  knows  nothing;  that  facts 
unknown  to  any  one  present  are  contained  in 
the  replies,  and  that  these  facts  are  sometimes 
such  as  to  point  to  some  special  person  departed 
this  life,  as  their  only  conceivable  source.  If 
these  things  be  so,  they  are  obviously  facts  of 

* Page  399. 

t Proceedings  of  the  Society  for  Psychical  Research.  May  1885,  p.  2 z 


234 


DEMON-POSSESSION 


the  very  highest  importance.  Nor  are  we  en- 
titled to  say  that  they  are  impossible  a priori . 
The  spiritualistic  hypothesis,  though  frequently 
presented  in  an  unacceptable  shape,  is  capable, 
I believe,  of  being  so  formulated  as  to  contra- 
dict none  of  the  legitimate  assumptions  of  sci- 
ence. And  furthermore,  I readily  admit  that 
should  the  agency  of  departed  spirits  be  estab- 
lished as  a vera  causa  , then  the  explanations 
here  suggested  will  need  revision  in  a new  light.”* 

In  speaking  of  the  various  results  of  Psychical 
Research  thus  far,  Mr.  Myers  says:+  “There  has 
been  evidence  which  points  prima  facie  to  the 
agency  of  departed  personalities,  although  this 
evidence  has  also  been  interpreted  in  different 
ways.” 

M.  Ribot,  in  referring  to  hallucinations  says: 
“Certainly  these  voices  and  visions  emanated  from 
the  patient.  Why  then  does  he  not  regard  them 
as  his  own  ? It  is  a difficult  question,  but  I will 
endeavor  to  answer  it.  There  must  exist  anatom- 
ical and  physiological  causes  which  would  solve 
the  problem,  but  unfortunately  they  are  hidden 
from  us.  Being  ignorant  of  these  causes,  we 
can  view  only  the  surface  of  the  symptoms,  the 
states  of  the  consciousness,  with  the  signs  which 
interpret  them.” 

With  regard  to  the  hidden  causes  which  lead 


* Proceedings  of  the  Society  for  Psychical  Research,  May  1885,  p.  63. 
t Proceedings  of  the  Society  for  Psychical  Research,  April  1891,  p.  zi, 


THE  PYSCHOLOGICAL  THEORY 


235 


to  these  “diseases  of  personality”  M.  Ribot  says: 
“We  can  add  nothing  more  without  repeating 
what  we  have  already  said,  or  without  heaping 
up  hypotheses.  Our  ignorance  of  the  causes  stops 
us  short.  The  psychologist  is  here  like  the  phy- 
sician who  has  to  deal  with  a disease  in  which 
he  can  make  out  only  the  symptoms.  What 
physiological  influences  are  they  which  thus  alter 
the  general  tone  of  the  organism,  consequently 
of  the  coenaesthesis,  consequently  too  of  the 
memory?  Is  it  some  condition  of  the  vascular 
system  ? Or  some  inhibitory  action,  some  arrest 
of  function?  We  cannot  say.  So  long  as  this 
question  remains  undecided,  we  are  still  only  at 
the  surface  of  the  matter.  Our  purpose  has  sim- 
ply been  to  show  that  memory,  though  in  some 
respects  it  may  be  confounded  with  personality, 
is  not  its  ultimate  basis.” 

The  researches  of  the  authors  above  quoted 
and  many  others  of  like  spirit  and  aims  cannot 
be  too  highly  commended.  They  are  collecting 
facts  of  universal  interest,  in  a field  of  inquiry 
too  much  neglected.  The  true  interpretations, 
the  relations,  and  bearings  of  these  facts  are  not 
yet  disclosed.  Our  attention  must  be  confined, 
in  the  present  treatise,  to  a few  points  where 
these  investigations  touch  the  subject  of  so-called 
demon-possession.  The  conclusions  from  what 
we  have  learned  in  this  chapter  maybe  summar- 
ized as  follows: 


236 


DEMON-POSSESSION 


1.  The  authorities  we  have  consulted  are  not 
in  full  accord  in  their  theories,  and  the  theories 
introduced  by  them  are  not  regarded  even  by 
their  authors  as  final  and  authoritative  but  only 
as  tentative  and  provisional. 

2.  The  tendency  of  recent  psychical  research 
is  to  strengthen  the  presumption  of  the  existence 
of  spiritual  intelligences  capable  of  producing 
effects  on  material  objects  and  on  man’s  physical 
and  psychical  constitution. 

3.  It  is  admitted  that  if  the  agency  of  spirits 
be  established  as  a vera  causa , then  certain  pro- 
posed theories  will  need  revision  in  a new  light. 

4.  Recent  psychical  researches,  so  far  from 
conflicting  with  this  possession  theory,  present 
mysterious  facts  which  are  only  readily  explained 
by  that  theory.  In  treating  of  changes  in  per- 
sonality, the  efforts  of  writers  of  different  schools 
to  account  for  these  changes  as  the  natural  out- 
come of  our  physical  organism  are  beset  with 
grave  difficulties.  This  change  is  treated  of  as 
“thoughts  split  from  the  others,  and  forming  sep- 
arate selves;”  as  the  “breaking  away” of  man’s 
consciousness;  as  “failure  to  combine  on  the  part 
of  certain  systems  of  ideas;”  as  “organized  sys- 
tems and  paths  thrown  out  of  gear  so  that  the  pro- 
cesses of  one  system  give  rise  to  one  conscious- 
ness, and  those  of  another  to  another  conscious- 
ness.” Mr.  Myers’  solution  of  the  difficulty  is 
the  theory  of  a “subliminal  consciousness.” 


THE  PSYCHOLOGICAL  THEORY 


237 


Now  if  we  consider  the  changes  of  personality 
met  within  pronounced  cases  of  “demon-posses- 
sion,” in  the  light  of  the  “possession”  theory  all 
these  difficulties  disappear.  The  splitting  away 
of  one  self  from  another  is  a matter  of  course; 
because  there  are  in  fact  two  (or  more)  selves, 
actual,  distinct  entities,  which  have  no  connec- 
tion except  through  the  physical  organization  of 
the  subject.  Each  personality,  separate,  per- 
sistent, and  unchanging,  has  in  the  nature 
of  the  case  its  own,  and  only  its  own,  mem- 
ory and  consciousness.  In  a word,  the 
phenomena  which  present  themselves  are  only 
what  might  be  naturally  expected.  The  difficul- 
ties encountered  are  not  to  be  attributed  to  the 
phenomena  but  to  the  theories  adopted  to  ac- 
count for  them. 

5.  The  results  of  psychic  studies  harmonize 
with  the  “possession”  theory,  and  tend  to  explain 
and  confirm  it.  We  have  had  frequent  occa- 
sions in  the  previous  pages  of  this  treatise  to  no- 
tice the  remarkable  resemblance  between  cases 
of  “possession,”  and  the  hypnotic  trance. 
While,  so  far  as  we  can  discern,  hypnotism  does 
not  furnish  any  substitute  for  the  theory  of  “de- 
mon-possession,”  it  seems  to  throw  important 
light  on  the  means  and  process  of  “possession.” 

Here  again  we  may  refer  to  the  book  of  Dr. 
Hammond  to  which  frequent  reference  was  made 
in  the  previous  chapter.  In  the  former  part  of 


238 


DEMON-POSSESSION 


his  book  Dr.  Hammond  adheres  to  the  inductive 
method,  and  gives  us  information  and  suggestions 
well  worthy  of  consideration. 

In  pointing  out  the  stages  and  degrees  of  the 
abnormal  action  of  the  nervous  system  he  refers 
first  to  Somnambulism,  where  the  subject  in 
sleep  passes  into  an  abnormal  state,  during  which 
some  of  the  functions  of  the  mind  are  suspended, 
while  other  functions  of  the  mind  and  body  are 
performed  with  remarkable  facility  and  precision. 
The  results  of  experiments  by  Dr.  Belden  on  a 
patient  under  his  care  are  given  as  follows, 
“Though  it  was  found  that  her  sense  of  sight  was 
greatly  increased  in  acuteness,  she  had  no  clair- 
voyance, properly  so  called.  It  was  ascertained, 
too,  that  while  she  had  no  recollection  when 
awake  of  what  she  had  done  during  a paroxysm, 
she  remembered  in  one  paroxysm  the  events  of 
a previous  one.” 

Next  in  order  Dr.  Hammond  treats  of  Artifi- 
cial Somnambulism,  which  may  be  induced  in  the 
somnambulistic  patient  by  himself  or  by  another 
person  “ ab  extra.”  Here  we  have  the  familiar 
phenomena  of  Mesmerism,  or  Hypnotism.  “Now 
somnambulism,,  says  the  author,  “natural  or  ar- 
tificial, appears  to  be  a condition  in  which  con- 
sciousness is  subordinated  to  automatism.  The 
subject  performs  actions  of  which  there  is  no  com- 
plete consciousness,  and  often  none  at  all.  Con- 
sequently there  is  little  or  no  subsequent  recol- 


THE  PYSCHOLOGICAL  THEORY 


239 


lection.  ” * We  learn  from  these  quotations 

that  the  outward  symptoms  of  the  mesmeric  state 
are  similar  to  those  of  somnambulism,  but  have 
certain  peculiarities  superadded,  the  transition 
from  the  normal  to  the  abnormal  state  being 
characterized  by  symptoms  more  pronounced 
<'han  those  which  are  witnessed  in  passing  from 
ordinary  sleep  to  somnambulism.  The  special 
mark  of  differentiation  is  that  the  subject  has  to 
a greater  or  less  degree  lost  the  power  of  volun- 
tariness, and  his  acts  are  determined  by  the  will 
of  the  mesmerizing  agent.  In  describing  this  state 
as  exhibited  in  a patient  under  his  care,  Dr.  Ham- 
mond says:  “It  will  be  readily  perceived,  there- 
fore, that  certain  parts  of  her  nervous  system 
were  in  a state  of  inaction,  were  in  fact  dormant, 
while  others  remained  capable  of  receiving  sensa- 
tions and  originating  nervous  influence.  Her  sleep 
was  therefore  incomplete.  Images  were  formed, 
hallucinations  entertained,  and  she  was  accord- 
ingly in  these  respects  in  a condition  similar  to 
that  of  a dreaming  person;  for  the  images  and 
hallucinations  were  either  directly  connected 
with  thoughts  she  had  previously  had,  or  were 
immediately  suggested  to  her  through  her  sense 
of  hearing.  Some  mental  faculties  were  exer- 
cised, while  others  were  quiescent.  There  was 
no  correct  judgment  and  no  volition.  Imagina- 
tion, memory,  the  emotions,  and  the  ability  to 
* 


P-  P.  32-33- 


240 


DEMON-POSSESSION 


be  impressed  by  suggestions , (the  italics  are  Dr. 
Hammond’s)  were  present  in  a high  degree. ” * 

Now  the  resemblance  between  the  symptoms 
of  Hypnosis  and  “demon-possession”  are  ap- 
parent, viz:  The  “inaction”  or  dormant  condition 
of  the  normal  consciousness;  susceptibility  to 
impressions  from  without;  marked  symptoms  of 
nervous  disturbance  in  passing  from  the  normal 
to  the  abnormal  state;  and  an  entire  want  of 
recollection  on  the  part  of  the  subject  of  what 
occurred  in  the  abnormal  state.  The  differen- 
tiating marks  between  natural  and  artificial 
somnambulism  are  both  pathological  and  psy- 
chological, and  are  referable  to  the  ab  extra  in- 
fluence of  the  hypnotizing  agent  as  the  cause. 

Now  may  not  demon-possession  be  only  a dif- 
ferent, a more  advanced  form  of  hypnotism?  On 
the  supposition  of  the  more  complete  possession 
and  control  of  man’s  nervous  system  by  demons, 
we  might,  on  Dr.  Hammond’s  theory,  expect 
still  more  violent  paroxysms  in  the  transition 
state,  and  further  new  conditions,  pathological 
and  psychological,  in  addition  to  those  common 
to  hypnotism  and  demon-possession.  On  the  sup- 
position of  the  existence  of  spirits  and  their  hav- 
ing access  to  human  beings  it  is,  to  say  the  least, 
possible  that  they  are  familiar  with  the  organism 
of  the  nervous  system,  and  are  capable  of  acting 
upon  and  influencing  mankind  in  accordance  with 


* P.  15- 


THE  PYSCHOLOGICAL  THEORY 


241 


physical  and  psychological  laws.  How  then  can 
it  be  regarded  as  unreasonable  or  necessarily 
unscientific  to  suppose  that  demons,  with  per- 
haps in  some  respects  superior  powers,  and  long- 
er experience,  may  have  penetrated  still  deeper 
into  the  mysteries  of  man’s  being,  and  made 
further  advances  than  man  has  in  the  use  of  the 
mechanism  of  the  nervous  system? 

It  may  be  objected  that  to  infer  from  the  fact 
that  one  man  can  hypnotize  another  man,  there- 
fore spirits  can  hypnotize  men,  is  unwarranted, 
inasmuch  as  the  hypnotizing  of  a man  is  an  act 
implying  a physical  agent.  This  objection  is 
answered  by  reference  to  the  fact  that  though 
the  hypnotic  trance  is  induced  by  a physical 
agent,  and  sometimes  by  the  use  of  physical 
contact  and  human  speech,  it  may  also  be  effect- 
ed without  any  use  of  physical  organs,  by  the 
mere  force  of  will-power,  spirit  acting  upon 
spirit.  Again,  it  is  now  confidently  asserted 
that  Telepathy,  or  Thought  Transference,  inde- 
pendent of  bodily  organs  is  an  established  fact. 
Mr.  Myers,  in  an  article  on  “Human  Personality” 
written  above  five  years  ago,  says: 

* “I  cannot  here  enter  into  the  reasons  which, 
as  already  stated,  convince  me  that  this  method 
of  experimental  psychology,  when  carried  further, 
will  conduct  us  not  to  negative  but  to  positive 
results  of  the  most  hopeful  kind.  „ 

* Fortnightly  Review,  Nov,  1885. 

16  Demon 


242 


DEMON-POSSESSION 


One  such  discovery,  that  of  telepathy,  or  the 
transference  of  thought  and  sensation  from  mind 
to  mind  without  the  agency  of  the  recognized 
organs  of  sense,  has,  as  I hold,  been  already 
achieved.”  The  evidence  in  support  of  Telepa- 
thy has  during  the  past  five  years  increased  ten- 
fold, and  has  gained  for  it  very  general  credence. 
Now  if  we  accept  the  postulate  that  spirit  can 
act  upon  spirit  without  the  intervention  of  phys- 
ical organs,  then,  assuming  the  existence  of  de- 
mons,“demon-possession”  may  perhaps  be  ac- 
counted for  by  telepathy  and  hypnosis,  and 
may  be  in  accord  with  the  most  recent  deduc- 
tions of  science. 

Once  more  we  are  brought  to  the  conclusion 
that  modern  science  furnishes  no  substitute  for 
the  theory  of  “demon-possession”  which  still 
stands  as  the  only  “genuine,”  “rational,”  “phil- 
osophical,” and  consistent  theory  for  accounting 
for  a certain  class  of  established  facts. 


CHAPTER  XIV 


THE  BIBLICAL  THEORY. 

Hitherto,  in  considering  the  different  theories 
which  have  been  propounded  to  account  for  the 
facts  we  are  considering,  no  reference  has  been 
made  to  the  Scriptures  as  having  any  higher  au- 
thority than  other  authentic  records.  It  is  evi- 
dent that  the  connection  of  the  Scriptures  with 
this  subject  is  close  and  vital.  Actual  commun- 
ication with  unseen  spirits;  their  influence  on 
the  acts  and  destinies  of  individuals  and  nations; 
and  demon-possession,  are  taught  clearly  and 
unmistakably  in  both  the  Old  and  New  Testa- 
ments. These  teachings  are  not  occasional  and 
incidental,  but  underlie  all  Biblical  history  and 
Biblical  doctrine.  The  Bible  recognizes  not  only 
the  material  world,  but  a spiritual  world  inti- 
mately connected  with  it,  and  spiritual  beings 
both  good  and  bad,  who  have  access  to,  and  in- 
fluence for  good  and  ill,  the  world’s  inhabitants. 
If  the  claim  of  the  Bible  to  be  of  divine  origin  is 
well  founded,  it  is  the  very  guide  we  need,  and 
the  only  authoritative  guide  to  answer  the  ques- 
tions which  have  been  raised  in  this  inquiry.  If 

343 


244 


DEMON-POSSESSION 


the  teachings  of  the  Bible  on  this  subject  are 
unreliable  and  inconclusive,  the  authority  of  the 
Scriptures  is  shaken  to  its  very  foundations,  and 
a wide  door  is  open  to  doubt  and  unbelief.  The 
assaults  of  infidelity  against  the  Bible  are  often 
made  at  this,  which  is  supposed  to  be,  its  weak- 
est point.  Not  a few  who  have  given  unreason- 
ing assent  to  the  oft  repeated  and  very  generally 
believed  assertion  that  there  is,  and  in  the  nature 
of  things  can  be,  no  evidence  of  unseen  exis- 
tences, and  that  possession  by  demons  is  a su- 
perstitious delusion  of  an  unscientific  age,  have- in 
consequence  had  their  confidence  in  the  Scrip 
tures  shaken  or  permanently  destroyed. 

The  testimony  of  the  Scriptures  on  this  sub- 
ject, and  that  which  we  derive  from  sources  out- 
side the  Scriptures,  are  mutually  confirmatory. 
To  one  in  whose  mind  doubts  have  risen  as  to  the 
possibility  of  occurrences  which  are  declared  in 
the  Scriptures  to  have  taken  place, the  appearance 
in  the  present  age,  and  in  ordinary  life,  of  facts 
similar  to  or  identical  with  those  to  which  the 
Bible  bears  witness  tends  to  solve  his  doubts. 
The  very  statements  which  were  the  means  of 
shaking  his  confidence  in  the  Bible  become  to 
him  convincing  evidence  of  its  truth.  On  the 
other  hand,  the  testimony  of  the  Bible  on  this 
subject  confirms  and  authenticates  similar  tes- 
timony from  other  sources;  and  above  all  gives 
us  authoritative  instruction  respecting  the  char- 


TEACHINGS  OF  THE  SACRED  SCRIPTURES  245 


acter  and  origin  of  this  class  of  phenomena. 
The  importance  then  of  a careful  and  unpreju- 
diced consideration  of  what  the  Bible  teaches 
on  this  subject  is  apparent.  Before  proceeding 
however,  to  a comparison  between  the  testimony 
of  Scripture  and  facts  of  observation  and  experi- 
ence, it  is  important  to  consider  first  some  the- 
ories of  Scripture  interpretation  which  are  closely 
related  to  the  subject  before  us. 

First,  we  have  the  theory  that  our  Saviour  and 
his  disciples,  living  in  a primitive  and  unscientific 
age,  simply  represented,  at  least  so  far  as  regards 
this  subject,  the  thought  and  intellectual  ad- 
vancement of  that  age;  and  like  their  contempo- 
raries, accepted  and  believed  in  the  doctrine  of 
the  existence  of  demons  and  demon-possession, 
though  in  fact,  through  ignorance  and  supersti- 
tion, they  were  entirely  mistaken.  It  is  evident 
that  this  theory  is  utterly  at  variance  with  the 
claim  which  our  blessed  Lord  made  to  a knowl- 
edge of  the  unseen  world  from  which  he  came, 
and  to  the  views  which  have  been  held  by  the 
church  in  all  ages  respecting  the  authenticity 
and  divine  origin  of  the  Scriptures.  As  it  is  far 
from  the  purpose  of  this  treatise  to  enter  upon 
the  subject  of  the  authenticity  and  inspiration 
of  Scripture,  both  of  which  are  assumed,  this 
theory  may  be  dismissed  without  further  notice. 

Second,  there  is  another  theory,  which  has 
been  adopted  by  not  a few  who  are  regarded  as 


246 


DEMON-POSSESSION 


most  intelligent  and  orthodox  Christians,  which 
may  be  represented  as  a compromise  between 
theological  and  scientific  orthodoxy.  It  asserts 
that  our  Saviour  was  free  from  the  ignorance  and 
superstitions  of  the  age  in  which  he  lived,  but 
in  accordance  with  the  prevailing  ideas  of  his 
time,  and  the  ordinary  use  of  language,  spoke 
of  cases  of  demon-possession,  as  his  contempo- 
raries did.  His  mission  on  earth  was  not  to 
teach  science,  or  to  start  curious  discussions  or 
controversies  on  indifferent  and  unimportant 
subjects.  He  came  to  teach  spiritual  truths, 
and  did  so  as  he  necessarily  must,  in  the  language 
of  the  people,  speaking  of  phenomena  as  they 
did,  and  in  language  with  which  they  were  fa- 
miliar. He  recognized  in  men  and  women 
brought  to  him  as  possessed  by  demons  only 
different  forms  of  bodily  disease,  but  as  the  peo- 
ple spoke  of  these  diseases  as  demon-posses- 
sions, he  so  spoke  of  them;  as  they  represented 
the  curing  of  the  diseases  as  casting  out  demons^ 
he  so  represented  it;  and  when  he  gave  power 
to  his  disciples  to  heal  these  diseases  miraculous- 
ly, he,  accommodating  his  language  to  the  pop- 
ular belief,  called  it  the  power  to  cast  out  de- 
mons. 

This  theory  is  very  intelligible  and  plausible, 
but,  as  we  believe,  open  to  serious  and  fatal  ob- 
jections, and  scarcely  less  derogatory  to  the 
character  of  our  Saviour  than  the  former. 


TEACHINGS  OF  THE  SACRED  SCRIPTURES  247 


(i.)  It  represents  him  not  as  instructing  but 
deceiving  his  disciples,  as  encouraging  supersti- 
tion rather  than  inculcating  truth. 

(2.)  The  above  objection  acquires  additional 
force  when  we  consider  its  intimate  relations 
with  other  teachings  of  our  Saviour  recorded  in 
Scripture. 

Our  Lord  represented  demons  as  connected 
with,  and  as  the  agents  and  representatives  of 
Satan;  andcasting  out  of  demons  as  open  war  upon 
his  dominion.  When  the  seventy  returned  saying 
“Lord  even  the  demons  are  subject  to  us  in  thy 
name,”  our  Lord  replied:  “I  beheld  Satan  as 
lightning  falling  from  heaven.”*  Can  we  for  a 
moment  regard  our  Saviour  as  sanctioning  and 
encouraging  the  belief  that  demon-possession 
was  to  be  referred  to  Satanic  agency  when  in 
fact  he  knew  that  there  was  no  such  thing  as 
demon-possession  ? 

(3.)  This  theory  when  applied  in  detail  presents 
our  Saviour  in  a light  entirely  inconsistent  with 
his  character  as  a divine  teacher.  It  represents 
him  not  only  as  speaking  of  diseases  as  posses- 
sion by  demons,  but  as  personifying  diseases, 
and  actually  addressing  them  as  demons,  holding 
formal  conversation  with  them  asking  them  ques- 
tions, and  receiving  answers  from  them,  and  per- 
mitting them  to  enter  into  the  swine,  etc.  Force 
is  added  to  this  objection  by  the  fact  that  this 


* Luke.  x.  17-18. 


248 


DEMON-POSSESSION 


iheory  obliges  us  to  regard  our  Saviour  as  volun- 
tarily introducing  this  subject  when  not  suggested 
by  his  disciples,  as  in  the  instance  when  he  speaks 
of  an  evil  spirit  as  going  out  of  a man,  and  wander- 
ing in  dry  places,  etc.*  On  the  supposition  that 
demon-possession  was  only  a Jewish  superstition 
how  can  we  regard  our  Saviour  as  voluntarily 
adopting  a course  which  could  only  tend  to 
mislead  his  disciples  and  confirm  them  in  gross 
misapprehension,  when  he  might  so  easily  have 
corrected  this  mistake,  as  he  did  so  many  others, 
by  simply  saying  that  these  were  not  cases  of 
possession  but  only  of  disease. 

(4.)  This  theory  represents  our  Saviour  as  mak  - 
ing use  of  an  unfounded  superstition  to  substan- 
tiate his  claim  of  divine  authority.  When  he 
sent  forth  his  disciples  to  preach  “The  kingdom 
of  Heaven  is  at  hand,”  the  power  to  cast  out 
demons  was  given  them  as  a divine  attestation 
to  his  mission,  t That  which  the  disciples  and 
those  to  whom  they  were  sent  regarded  as  one 
of  the  principal  reasons  for  accepting  their  tes- 
timony, was  the  fact  that  “even  the  demons 
were  subject  unto  them  through  Christ’s  name,” 
which  according  to  this  theory  was  not  a fact 
but  a delusion.^ 

We  regard  the  above  reasons  as  quite  suffi- 
cient to  warrant  us  in  discarding  the  theory  in 

* Matt.  xii.  43.  Luke  xi,  24. 

t Matt,  x,  1.  t See  note  on  page  262. 


TEACHINGS  OF  THE  SACRED  SCRIPTURES  249 


question  as  in  the  highest  degree  unreasonable 
and  untenable. 

Third.  There  is  another  view  held  by  prominent 
teachers  in  the  Christian  church  who,  while  they 
insist  on  the  reality  of  demon-possessions  in 
Apostolic  times,  and  the  possibility  or  even  pro- 
bability of  them  now,  teach  that  we  have  little 
practical  interest  in  the  matter  at  present,  as 
divine  knowledge  or  inspiration  is  necessary  to 
determine  what  are  real  cases  of  demon-posses- 
sion, and  what  are  not. 

This  view  is  inconsistent  with  the  facts  stated 
in  the  Scripture.  Nearly  every  case  which  the 
Bible  presents  to  us,  is  brought  to  our  Saviour  as 
a case  of  “ possession,”  the  fact  of  its  being  such 
having  been  decided  not  by  our  Saviour  or  his 
disciples,  but  by  the  people.  We  read  of  no 
instance  of  our  Saviour’s  informing  the  people 
that  they  were  mistaken  in  their  diagnosis  of  the 
case;  no  intimation  that  they  were  incompetent 
to  decide  upon  these  cases;  or  that  there  was 
any  serious  difficulty  in  so  doing.  There  may 
have  been  many  cases  in  Judea  in  which  the 
symptoms  were  not  sufficiently  marked  to  indi- 
cate their  character  unmistakably,  but  those 
brought  to  Christ  seem  to  have  been  clearly  de- 
veloped and  pronounced. 

Fourth.  Another  theory  is  thus  presented  in 
the  “Encyclopedia  Britannica.”*“Some  theologi- 

* Ninth  edition,  article  “Demonology.” 


250 


DEMON-POSSESSION 


ans,  while  in  deference  to  advanced  medical 
knowledge  they  abandon  the  primitive  theory  of 
demons  causing  such  diseases  in  our  times,  place 
themselves  in  an  embarrassing  position  by  main- 
taining, on  the  supposed  sanction  of  Scripture, 
that  the  symptoms  were  really  caused  by  demon- 
iacal possessions  in  the  first  century.  A full 
statement  of  the  arguments  on  both  sides  of 
this  once  important  controversy  will  be  found 
in  earlier  editions  of  the  Encyclopedia  Britan- 
nica,  but  for  our  times  it  seems  too  like  a discus- 
sion whether  the  earth  was  really  flat  in  the  ages 
when  it  was  believed  to  be  so,  but  became  round 
since  astronomers  provided  for  a different  expla- 
nation of  the  same  phenomena.  It  is  more  profi- 
table to  notice  how  gradual  the  change  of  opinion 
has  been  from  the  doctrine  of  demon-possession 
to  the  scientific  theory  of  disease,  and  how 
largely  the  older  view  still  survives  in  the  world.” 
This  theory  is  without  foundation.  The  the- 
ologians represented  as  occupying  the  ‘‘embarrass* 
ing  position”  have  been  brought  into  it,  not  by 
the  teachings  of  Scripture,  nor  by  established  con- 
clusions of  science,  but  by  giving  too  ready  cred- 
ence to  the  unverified  hypothesis  that  so-called 
“possessions”  are  only  certain  forms  of  physical 
disease.  It  is  not  improbable  that  the  Encyclo- 
pedia Britannica  may  find  itself  obliged  again  to 
revise  its  utterance,  in  accordance  with  more  re- 
cent and  reliable  scientific  knowledge. 


TEACHINGS  OF  THE  SACRED  SCRIPTURES  251 


Fifth.  There  is  another  theory  of  interpretation 
still  more  specious,  and  probably  more  generally 
accepted  than  the  previous  ones;  viz;  that  the  re- 
cords of  the  evangelists  are  colored  and  distorted 
so  as  not  to  present  facts  as  they  actually  oc- 
curred; that  our  Saviour  simply  cured  diseases, 
never  himself  speaking  of  them  as  “possessions,” 
or  regarding  them  as  such,  but  his  disciples 
wrote  the  narratives  of  these  events  in  a form  in 
accordance  with  their  own  and  the  prevailing 
popular  beliefs.  This  theory  is  thus  presented 
in  “Chambers’  Encyclopedia  of  Religious  Knowl- 
edge” in  the  article  on  Demons.  “When  the  con- 
temporaries of  Christ  beheld  the  miraculous 
effects  of  his  power  on  the  bodies  and  spirits  of 
the  so-called  demoniacs,  it  was  natural  that  they 
should  speak  of  it  in  language  intelligible  to 
their  age  and  in  harmony  with  its  general  no- 
tions.”. . . . “Under  the  conditions  of  the 

popular  belief  it  is  difficult  to  see  that  there  was 
any  other  course  open  to  the  evangelical  histo- 
rians, even  if  they  did  not  share  the  common  be- 
lief of  their  countrymen,  than  to  adopt  the  cur- 
rent representation.” 

The  same  theory  is  thus  presented  by  Dr.  A.  D. 
White,  formerly  of  Cornell  University.  In  speak- 
ingof  the  prevalence  of  the  false  idea  of  diabolic 
agency  in  mental  diseases,  he  says:  “In  the 

New  Testament  the  various  accounts  of  the 
casting  out  of  devils,  through  which  is  refracted 


252 


DEMON-POSSESSION 


the  beautiful  and  simple  story  of  that  power  by 
which  Jesus  of  Nazareth  soothed  perturbed  minds 
by  his  presence,  or  quelled  outbursts  of  madness 
by  his  word,  give  abundant  examples  of  this.”* 

This  theory  will  be  at  once  rejected  by  those 
who  hold  even  the  lowest  views  of  the  inspira- 
tion and  authenticity  of  the  Scriptures.  Dr. 
White,  while  seemingly  disposed  to  save  the 
reputation  of  Jesus  by  sacrificing  that  of  the 
evangelists,  still  represents  our  Saviour  as  select- 
ing and  using  as  the  transmitters  of  his  teachings 
and  the  founders  of  his  church,  men  incapable  of 
writing  an  authentic  account  of  the  simplest 
facts,  who  have  given  to  the  world,  instead  of 
an  actual  history  of  their  Master’s  life,  a “re- 
fracted” perversion  of  it.  Aside,  however,  from 
any  special  considerations  of  Scripture  authority, 
the  fallacy  of  this  theory  may  be  shown  by  the 
following  considerations. 

(i.)  It  proceeds  on  the  assumption  that  the 
Jews  regarded  mental  diseases  as  possession  by 
demons,  which  assumption  has  been  shown  to 
be  gratuitous  and  inconsistent  with  facts. 

(2.)  This  theory  is  utterly  inconsistent  with  the 
minute  and  circumstantial  details  of  the  Gospel 
narratives.  If  our  Saviour  only  “soothed  per- 
turbed minds  by  his  presence,  or  quelled  out- 
bursts of  madness  by  his  word”  how  could  the 
disciples  without  an  overwhelming  sense  of  false- 

* On  Demoniacal  Possessions  and  Insanity.  Pop.Sci.Mo.  Feb.  1889. 


TEACHINGS  OF  THE  SACRED  SCRIPTURES  253 


ness  and  dishonesty,  give  details  of  imaginary 
conversations  with  demons,  recording  the  very 
words  used  by  both  parties,  and  also  controver- 
sies with  the  Jews  growing  out  of  these  cases  of 
casting  out  demons,  and  further,  the  Jews’  recog- 
nition of  the  fact  of  casting  out  demons,  their 
manner  of  accounting  for  it,  and  our  Saviour’s 
reply.  * Have  any  other  professed  writers  of  his- 
tory in  any  age  ever  been  accused  of  such  wan- 
ton substitution  of  fiction  for  fact? 

(3.)  This  theory  is  utterly  inconsistent  with  the 
minute  and  verbal  correspondences  of  the  Gospel 
narratives.  If  the  authors  of  the  Gospels  re- 
corded facts  as  they  saw  them,  and  words  which 
they  heard,  the  correspondence  is  natural.  If 
each  man  gave  an  account  of  the  events  “re- 
fracted” by  his  individual  preconceptions  and 
fancies  this  minute  and  verbal  correspondence 
is  inexplicable. 

(4.)  If  Christ  never  spoke  of  demon-possessions, 
but  only  of  disease,  how  could  such  a marked 
departure  from  what  this  theory  supposes  to  have 
been  the  current  belief  of  that  age  have  failed 
to  be  noticed  by  his  disciples,  and  to  lead  to  ques- 
tions on  their  part,  and  special  teachings  on  the 
part  of  our  Lord  ? 

(5.)  Supposing  this  theory  to  be  true,  how  are 
we  to  account  for  the  fact  that  such  misrepre- 
sentation of  the  records  and  perversion  of  truth 

* Matt.  xii.  22-29,  Mark  iii.  22.  Luke  xi.  15. 


254 


DEMON-POSSESSION 


met  with  no  challenge  or  rebuke  from  any  of  the 
contemporary  eye-witnessess  of  the  events,  either 
Christians  or  Jews? 

(6  ) The  accounts  given  of  this  same  class  of 
phenomena  by  writers  of  different  nationalities 
and  ages,  and  notably  the  accounts  given  from 
China  in  this  treatise,  show  an  undesigned  and 
complete  correspondence  even  in  details,  thus 
proving  that  the  records  of  the  evangelists,  pre- 
sent facts  as  they  actually  occurred.  If  we  are 
correct  in  this  conclusion,  then  not  the  evange- 
lists but  Dr.  White  and  others  who  hold  with 
him,  have  given  a view  of  events  in  our  Saviour’s 
life  not  as  they  actually  occurred,  but  as  they 
are  refracted  by  their  own  prejudices.  The  fact 
that  a theory  so  gratuitous, and  so  beset  with  diffi- 
culties and  inconsistencies,  can  find  its  way  into 
a scientific  magazine,  and  meet  with  some  de- 
gree of  acceptance,  furnishes  the  clearest  evi- 
dence that  in  the  interpretation  of  psychological 
phenomena,  the  present  age,  no  less  than  those 
which  preceded  it,  is  dominated  by  its  own  pre- 
vailing ideas  and  prejudices. 

We  believe  then  that  the  language  of  the 
Bible  with  reference  to  demon-possession  is  to 
be  interpreted  in  its  ordinary  literal  sense;  that 
it  represents  actual  occurrences;  that  there  were 
unseen  spirits  in  Judea;  that  they  sought  oppor- 
tunities to  possess  themselves  of  the  bodies  of 
men;  that  they  did  so,  and  while  in  possession 


TEACHINGS  OF  THE  SACRED  SCRIPTURES  255 


of  those  bodies,  gave  evidence  of  that  possession 
which  was  palpable  and  unmistakable.  They 
conversed  through  the  organs  of  speech  of  the 
persons  possessed,  and  gave  evidence  of  person- 
ality,  of  desires,  and  fears;  and  acknowledged 
God’s  authority  over  them.  Our  Saviour  cast 
them  out  by  his  word,  and  gave  the  same  au- 
thority to  his  disciples,  though  it  does  not  clearly 
appear  in  the  Scriptures  how  long  that  power 
was  to  continue. 

In  a word  we  believe  that  our  Saviour  said  just 
what  he  meant;  and  that  he  was  perfectly  ac- 
quainted with  this  whole  subject  in  all  its  facts 
and  bearings. 

It  thus  appears  that  the  hypothesis  of  demon- 
possession may  claim  a divine  sanction,  as  well 
as  the  common  consent  of  all  nations  and  ages. 
The  question  of  such  events  being  repeated  in 
the  world’s  history  is  simply  a matter  of  evidence. 
Let  us  determine  then  by  comparison  how  far 
the  manifestations  or  symptoms  of  demon-pos- 
session as  they  appeared  in  the  previous  chap- 
ters of  this  treatise,  correspond  with  those  pre- 
sented to  us  in  the  New  Testament. 

(i.)  In  China  persons  afflicted  are  of  both 
sexes,  and  of  all  ages.  The  same  is  true  of  the 
cases  presented  in  Scripture. 

(2.)  A marked  characteristic  of  the  cases 
which  have  been  met  with  in  China  is  that  the 
attacks  are  occasional,  and  commence  with  some 


256 


DEMON-POSSESSION 


physical  disturbance  or  bodily  convulsion.  This 
corresponds  with  the  cases  given  in  Scripture: 
“Lo  a spirit  taketh  him  and  he  suddenly  crieth 
out;  and  it  teareth  him  that  he  foameth  again, 
and  bruising  him  hardly  departeth  from  him.” 
Luke  ix.  39.  Compare  Mark  ix.  1 8 and  Luke  viii.  29. 

(3.)  In  many  of  the  cases  which  have  come 
before  us  the  demon  declares  that  he  will  never 
cease  to  torment  his  victim  unless  he  submits  to 
his  will.  The  subject  bemoans  his  deplorable 
and  hopeless  condition;  and  sympathizing  friends 
intercede  for  him.  Frequently  the  victim  pines 
away  and  dies.  The  correspondence  of  these 
characteristics  to  the  cases  given  in  Scripture  is 
too  obvious  and  striking  to  require  pointing  out. 

(4.)  We  have  had  presented  in  some  of  the 
cases  before  us  instances  in  which  the  subject  has 
received  bodily  injuries  or  scars  as  if  from  an 
unseen  hand.  So  we  read  of  the  cases  in  Scrip- 
ture, that  they  were  thrown  down,  torn  and 
bruised,  and  that  one  cut  himself  with  stones. 

(5.)  Some  cases  before  us  are  easily  cast  out, 
and  others  with  great  difficulty.  The  Scripture 
narrative  presents  the  same  difference. 

(6.)  We  see  a correspondence  also  in  the  indi- 
vidual peculiarities  of  the  spirits,  more  or  less 
wicked,  more  or  less  violent,  and  more  or  less 
daring,  the  cases  bearing  a general  resemblance, 
while  each  one  has  its  own  special  peculiarities. 

(7.)  Another  point  of  resemblance  in  some  of 


TEACHINGS  OF  THE  SACRED  SCRIPTURES  257 


the  persons  possessed  is  the  shameless  tearing 
off  of  clothes,  and  an  utter  disregard  of  propriety 
and  decency  in  language  and  behavior. 

(8,)  Nothing  has  excited  more  surprise  in 
connection  with  these  manifestations  in  China, 
than  the  fact  that  the  subjects  of  these  manifes- 
tations have  in  some  cases  evinced  a knowledge 
of  God,  and  especially  of  our  Saviour;  and  ac- 
knowledged our  Saviour’s  authority  and  power. 
The  correspondence  of  this  fact  with  the  state- 
ments of  Scripture  is  apparent. 

(9.)  We  notice  in  cases  of  possession  in  China 
and  in  those  given  in  Scripture,  in  some  instances, 
a kind  of  double  consciousness,  or  actions  and 
impulses  directly  opposite  and  contrary.  The 
woman  in  Fuchow,  whose  case  is  given  in  Chapter 
vii,  though  under  the  influence  of  a demon  whose 
instinct  it  was  to  shun  the  presence  of  Christ,  was 
moved  by  an  opposite  influence  to  leave  her 
home  and  come  to  Fuchow  to  seek  help  from 
Jesus.  So  the  demoniac  who  dwelt  among 
the  tombs  “When  he  saw  Jesus  afar  off, 
he  ran,  and  worshiped  him”,  although  the 
spirit  still  manifested  a feeling  of  antagonism 
and  dread,  saying:  “What  have  I to  do  with 
thee,  Jesus,  thou  Son  of  the  Most  High 
God?  I adjure  Thee  by  God  that  Thou  torment 
me  not.”  (Mark  v.  6,  7.  Compare  Matt,  viii, 
28-29;  Luke  viii.  27-28.) 

(10.)  We  have  had  cases  before  us  in  which 

rj  Demon 


258 


DEMON-POSSESSION 


the  same  human  body  was  possessed  by  several 
demons,  three,  six  and  more.  So  in  Scripture 
we  have  cases  of  possession  by  seven  demons 
and  by  a legion.  (Lk.  viii,  2.  Mrk.  v,  9.) 

(11.)  One  of  the  most  common  characteris- 
tics of  the  cases  met  with  in  China  is  the  instinct 
or  longing  of  the  spirit  for  a body  to  possess, 
and  their  possessing  the  bodies  of  inferior  animals 
as  well  as  men.  So  in  Scripture  we  have  spirits 
represented  as  wandering  about  to  seek  rest  in 
bodies,  and  asking  permission  to  enter  into 
swine.  (Matt,  xii,  43;  viii,  31). 

(12.)  In  the  cases  before  us,  as  well  as  those 
given  in  Scripture,  we  have  the  spirit  cast  out 
seeking  to  return  again.  (Matt,  xii,  44.) 

(13.)  We  have  exact  correspondence  also  in 
the  assertion  of  a new  personality,  and  the  in- 
stinctive recognition  of  this  new  personality  by 
all  present,  long  conversations  being  carried  on 
with  this  new  personality,  precisely  as  between 
two  human  beings,  the  possessed  subject  being 
in  most  cases  entirely  ignored.  In  this  distin- 
guishing feature  of  possession  the  correspondence 
between  cases  of  demon-possession  generally  and 
those  found  in  Scripture  is  very  striking. 

(14.)  We  have  another  correspondence  in  the 
fact  that  in  attempts  to  cast  out  demons  in  the 
name  of  Christ  there  has  been  no  failure. 

(15.)  Demons  are  cast  out  by  others  than 
Christians  and  by  different  methods,  so  in  the 


TEACHINGS  OF  THE  SACRED  SCRIPTURES  259 


Scriptures.  Witness  the  existence  of  exorcists 
in  Judea,  and  our  Saviour’s  words,  “by  whom  do 
yoursons  cast  them  out?”(Matt.xii.27.Lk.xi.  19.) 

(16.)  We  have  cases  of  casting  out  demons  by 
those  who  have  afterwards  been  guilty  of  gross 
immorality,  and  have  been  cast  out  of  the  church. 
So  our  Saviour  declares  “many  shall  say  unto 
me  in  that  day,  have  we  not  cast  out  demons  in 
thy  name,”  etc.,  to  whom  He  will  declare  “I 
never  knew  you.”  (Matt  vii.  22,  23.) 

(17.)  There  is  a correspondence  in  the  effects 
produced  by  casting  out  demons  in  the  name  of 
Christ.  When  the  gospel  was  first  preached  in 
Judea,  and  now  when  it  is  first  preached  in 
heathen  lands  the  effect  produced  by  casting  out 
demons  has  been  to  arrest  public  attention,  and 
give  evidence  readily  appreciated  and  understood 
by  the  masses,  of  the  presence  and  power  of 
Christ,  thus  convincing  men  of  the  divine  origin 
and  truth  of  Christianity,  and  preparing  the  way 
for  its  acceptance. 

(18.)  In  the  case  related  by  Mr.  Innocent  in 
Chapter  vi,  we  have  specific  testimony  given  to 
the  character  of  the  missionary,  similar  to  that 
given  by  the  damsel  in  Philippi  to  the  character 
of  the  Apostle  Paul  and  his  associates  in  the 
words:  “These  men  are  the  servants  of  the 
most  high  God  which  show  unto  us  the  way  of 
salvation.”  (Acts,  xvi.  17.) 

(19.)  The  cases  in  China  and  in  the  Scriptures 


260 


DEMON-POSSESSION 


are  recognizable  by  the  people  who  speak  of 
them  as  if  there  could  be  no  reasonable  doubt 
concerning  them. 

(20.)  There  is  an  exact  correspondence  in  the 
representations  given  of  the  condition  of  these 
spirits  as  free,  and  for  the  present,  roaming  about 
at  will,  though  still  under  limitations  and  con- 
trol, such  as  are  by  these  spirits  clearly  under- 
stood and  fully  acknowledged. 

(21.)  The  evil  spirits  spoken  of  in  Scripture 
are  represented  as  belonging  to  the  kingdom  of 
Satan,  and  in  direct  and  acknowledged  opposi- 
tion to  the  kingdom  of  our  Lord.  In  China,  as 
a rule,  the  cases  which  we  have  been  consider- 
ing are  directly  or  indirectly  connected  with 
heathen  temples  and  idolatrous  worship.  The 
Chinese  attribute  these  cases  to  unclean  and 
malicious  spirits,  who  are  the  enemies  of  men, 
and  are  constantly  seeking  to  injure  them. 

(22.)  In  case  D in  the  Appendix  we  hear  of  a 
female  slave  possessed  by  a spirit,  who  was  highly 
prized  and  used  by  her  master  as  a means  of 
gain.  Compare  the  case  given  in  the  i6th 
chapter  of  Acts. 

(23.)  The  testimony  upon  which  the  cases  of 
demon-possession  and  demon-expulsion  in  the 
New  Testament  rest  is  of  virtually  the  same 
character  as  that  upon  which  the  authentication 
of  the  cases  presented  from  China  rests;  viz.,  the 
testimony  of  intelligent,  unbiased,  common  peo- 


TEACHINGS  OF  THE  SACRED  SCRIPTURES  261 


pie  who  were  eye-witnesses  of  the  events.  The 
assumption  so  often  heard  now-a-days,  that  no 
testimony  should  be  received  in  such  investiga- 
tions but  that  of  so-called  “experts”  finds  no  sanc- 
tion in  the  Scriptures.  In  investigations  of  this 
kind,  who  are  the  “experts?” 

(24.)  In  reviewing  the  cases  of  “demon-pos- 
session” in  China,  we  find  that  they  are  very  rare 
in  large  cities,  and  that  they  occur  principally  in 
rural  and  mountainous  regions.  The  same  is  true 
of  the  cases  recorded  in  the  Scriptures.  We  read 
of  none  occurring  in  Jerusalem.  One  occurred 
in  Capernaum,  in  the  very  beginning  of  our  Sa- 
viour’s ministry:  Mark  i:  21-28;  Luke  iv:  31- 

37.  The  others  were  met  with  in  Galilee,  Ga- 
dara,  the  region  of  Tyre  and  Sidon,  and  that  of 
Caesarea  Philippi. 

As  the  result  of  the  comparison  which  has  been 
made  we  see  that  the  correspondence  between 
the  cases  met  with  in  China  and  those  recorded 
in  Scripture  is  complete  and  circumstantial,  cov- 
ering almost  every  point  presented  in  the  Scrip- 
ture narrative.  The  frequent  assertions,  made 
in  extracts  which  we  have  taken  from  a variety 
of  authors,  that  the  possession  phenomena  of 
Judea  found  in  the  Bible  are  identical  with  those  of 
other  lands  seems  justified,  and  we  may  inquire 
in  the  language  of  Bishop  Cardwell  of  India,  “If 
the  cases  now-a-days  differ  from  those  of  the 
Hebrews  in  the  time  of  Christ,  will  anyone  point 


262 


DEMON-POSSESSION 


out  the  exact  bound  and  limit  of  the  difference?” 

Now  as  we  have  the  highest  authority  for  re- 
ferring the  phenomena  presented  in  the  scrip- 
tures to  the  agency  of  evil  spirits,  the  conclusion 
that  the  same  phenomena  met  with  in  China  and 
other  lands  is  referable  to  the  same  cause  is  ir- 
resistible. 

It  was  my  hope  when  I began  to  investigate 
the  subject  of  so-called  “demon-possession”  that 
the  Scriptures  and  modern  science  would  furnish 
the  means  of  showing  to  the  Chinese,  that  these 
phenomena  need  not  be  referred  to  demons. 
The  result  has  been  quite  the  contrary. 

“In  discussing  James  IV  : 7,  ‘Resist  the  devil,’ etc.,  Dr.  Plummer  de- 
clares that  James,  quite  as  much  as  Peter,  Paul,  or  John,  speaks  of  the 
chief  power  of  evil  as  a person.  The  passage,  he  holds,  is  not  intelligible 
on  any  other  interpretation.  J ames  ‘was  probably  well  aware  of  the  teach- 
ing of  Jesus  Christ.’ 

‘If  the  belief  in  a personal  power  of  evil  is  a superstition,  Jesus  Christ 
had  ample  opportunities  of  correcting  it-  and  He  not  only  steadfastly  ab- 
stained from  doing  so,  but  in  very  marked  ways,  both  by  His  acts  and  by 
His  teaching,  He  did  a great  deal  to  encourage  and  inculcate  the  belief.”’ 
— (From  The  Old  and  New  Test.  Student,  Sept.  1891,  page  182.) 

“The  emphasis  which  Jesus  Christ  lays  on  diabolic  agency  is  so  great 
that,  if  it  is  not  a reality,  he  must  be  regarded  either  as  seriously  misled 
about  realities  which  concern  the  spiritual  life,  or  else  as  seriously  mis- 
leading others.  And  in  neither  case  could  he  be  even  the  perfect  Prophet?’’ 
— Charles  Gore,  Canon  cf  Westminster,  editor  of  Lux Mundi,  in  Thoughts 
on  Religion , by  George  John  Romanes,  p,  192.  (Chicago,  Open  Court 
Pub.  Co  , 1895.) 

(See  pages  191,  251.) 

The  papers  by  Dr.  A.  D.  White  referred  to  on  these  pages  have  now 
been  embodied  in  his  History  of  the  Warfare  of  Science  with  Theology  hi 
Christendom . 2Vols.,  8vo.,  D.  Appleton  & Co.,  N.  Y.,1896. 


CHAPTER  XV. 


TEACHINGS  OF  SCRIPTURE  CONTINUED. 

The  authorized  English  version  of  the  New 
Testament  is  less  clear  in  its  presentation  of  the 
subject  of  demon-possession  than  is  the  original 
Greek,  in  consequence  of  its  translating  diabolos 
and  daimonion  and  daimon  by  the  one  word 
“devil.”  In  the  revised  version  the  first  of  these 
words  is  translated  “devil,”  and  the  other  two 
“demon,”  the  important  distinction  of  the  origi- 
nal  being  thus  preserved.*  The  word  diabolos 
(devil)  meaning  “slanderer”  or  “false  accuser”  is 
in  the  New  Testament  only  used  in  the  singular, 
and  appears  more  than  thirty  times  as  a descrip- 
tive title  of  Satan.  In  its  adjective  form  it  is 
used  three  times  to  represent  men  as  accusers  or 
slanderers,  t The  words  daimonion  and  daimon 
are  used  very  frequently  in  the  New  Testament, 
both  in  the  singular  and  plural,  but  never  inter- 
changeably with  diabolos , and  always  in  a sense 
different  from  that  of  diabolos.  Whenever  the 
words  daimonion  or  daimon  occur  the  margin 
of  the  newly  revised  version  gives  demon  as  their 

* So  in  margin.  t i Tim.  iii;  u.  2 Tim.  iii;  3.  Tit.  ii;  3. 


263 


264 


DEMON-POSSESSION 


proper  translation  or  equivalent.  Its  synonym 
is  “evil”  or  “unclean  spirit.”  There  is  then  in  the 
Scripture  only  one  devil,  but  the  number  of  de- 
mons is  indefinitely  large.  We  are  never  told 
of  a person’s  being  possessed  by  the  devil;  but 
all  the  cases  of  possession  are  possessions  by 
demons.  It  may  be  well  to  add  here  that  the 
expression  “possessed  by  a demon”  so  frequently 
used  in  our  English  translation  of  the  New 
Testament,  is  the  rendering  of  a single  word 
in  the  Greek,  which  might  be  translated  “de- 
monized.” In  Acts  xvi:  1 6,  the  expression  in 
our  authorized  version,  “a  certain  damsel  pos- 
sessed with  a spirit  of  divination,”  would  be  liter- 
ally translated  “a  certain  damsel  having  a spirit 
of  Python”  or  a “Pythian  spirit.” 

The  Scriptures  are  not  more  explicit  in  mak- 
ing a clear  distinction  between  the  devil  and  de- 
mons, than  in  teaching  us  the  relation  which 
subsists  between  the  devil  and  demons.  The 
Jews  accuse  our  Lord  of  casting  out  demons  by 
the  power  and  authority  of  Beelzebub,  the  prince 
of  the  demons.  * Our  Saviour  replied,  “Every 
kingdom  divided  against  itself  is  brought  to  des- 
olation; and  every  city  or  house  divided  against 
itself  shall  not  stand;  and  if  Satan  cast  out  Satan 
he  is  divided  against  himself;  how  shall  then  his 
kingdom  stand,  etc.”  Here  Beelzebub  and  Satan 
are  used  as  exchangeable  terms,  and  the  statement 

* Matt,  xii,  22-30;  Mark  iii,  22-27;  Luke  xi.  14-23, 


TEACHINGS  OF  SCRIPTURE  CONTINUED 


265 


of  the  Jews  that  Beelzebub  or  Satan  is  the  prince 
of  the  demons  is  accepted  by  our  Saviour  as  true. 
We  are  confirmed  in  this  conclusion  by  other 
teachings  of  our  Saviour.  We  are  told  that  “the 
seventy  returned  again  with  joy,  saying,  “Lord, 
even  the  demons  are  subject  to  us  through  Thy 
name.”  And  He  said  unto  them,  “I  beheld  Satan 
as  lightning  fall  from  Heaven.  Behold  I give 
you  power  to  tread  on  serpents  and  scorpions, 
and  on  all  the  power  of  the  enemy;  and  nothing 
shall  by  any  means  hurt  you.  Notwithstand- 
ing, in  this  rejoice  not,  that  the  spirits  are  sub- 
ject unto  you ; but  rather  rejoice  because  your 
names  are  written  in  heaven.  ”(*) 

The  Apostle  Peter  also  referring  to  the  inflict- 
ion of  sufferings  by  demons,  says  of  our  Lord, 
that  he  “went  about  doing  good  and  healing  all 
that  were  oppressed  of  the  devil.  ”t  What  is  done 
by  demons,  is  here  as  elsewhere  in  Scripture  as- 
cribed to  the  devil  as  their  leader  or  head.  Ow- 
ing probably,  to  the.  frequent  use  of  “devil”  for 
“demon”  in  the  authorized  version  of  the  New 
Testament,  we  often  find  in  Christian  teachings, 
oral  and  printed,  that  many  things  are  attributed 
to  the  devil  which  should  be  attributed  to  de- 
mons. We  are  thus  led,  by  conceiving  of  Satan 
as  in  so  many  places,  and  doing  so  many  things 
at  the  same  time,  almost  to  consider  him  omnipo- 
tent. This  shows  the  importance  of  adhering 

* Luke  x;  17-20. 

t Acts  x;  38. 


266 


DEMON-POSSESSION 


to  Scripture  usage  in  keeping  up  the  distinction 
between  these  two  words.  In  matters  of  grav- 
est importance  Satan  probably  appeared  himself 
personally,  as  the  acting  agent.  This  is  notably 
the  case  in  the  temptation  of  our  Saviour. 

The  intimate  connection  between  Satan  and 
demons  invests  the  subject  which  we  have  been 
considering  with  a new  importance.  These  de- 
mons are  the  “power  of  darkness”  with  which  we 
have  to  contend.  They  are  enemies,  the  more 
dangerous  because  working  in  the  dark,  unper- 
ceived and  unsuspected;  not  few  in  number  un- 
trained and  inexperienced,  but  a martialed  host 
of  veterans,  composed  of  the  “prince  of  this 
world”  as  its  head,  and  the  “principalities  and 
powers,”  and  “rulers  of  the  darkness  of  this 
world,”  with  legions  of  Satan’s  angels  or  messen- 
gers who  are  his  willing  subjects.* 

The  popular  conception  of  the  devil,  in  what- 
ever way  it  may  have  been  derived,  is  quite  dif- 
ferent from  that  which  a careful  and  unbiased 
reading  of  the  Scriptures  will  give  us.  He  is  to 
most  persons  who  really  believe  in  his  existence, 
a being  ghostly,  hideous,  and  repulsive,  of  whom 
we  have  the  vaguest  and  most  shadowy  concep- 
tions. 

In  the  Bible  though  he  is  represented  as  the 
embodiment  of  all  wickedness  and  malignity, 
he  is  still  never  spoken  of  lightly.  Our  Saviour 
refers  to  him  as  the  “Prince  of  this  World”;  \ 

* Lu.  xxii,  53.  Col.  i,  13.  Eph.  vi,  12.  t John  xii,  31;  xiv,  30;  xvi,  11; 


TEACHINGS  OF  SCRIPTURE  CONTINUED  267 


as  the  “strong  man  armed;”*  and  when  Satan 
asserts  the  authority  to  give  to  our  Lord  “all 
the  kingdoms  of  the  world”  + that  authority  is 
not  denied.  When  the  seventy  were  sent  forth 
to  preach  the  gospel  Satan  and  his  agents  with 
whom  they  had  to  contend  are  spoken  of  as  “all 
the  power  of  the  enemy.”  | He  is  represented 
as  the  “great  dragon.”  § “Michael,  the  arch- 
angel, when  contending  with  the  devil”  “durst 
not  bring  against  him  a railing  judgment.”  || 
The  Book  of  Job  gives  us  some  conception, 
though  the  subject  is  full  of  mystery,  of  the 
character  of  Satan,  and  the  relations  which  he  as 
the  “god  of  this  world”  is  permitted  to  sustain 
to  this  world  and  its  inhabitants.  His  distin- 
guishing characteristics,  as  there  presented 
are  freedom,  self  assertion,  consciousness  of 
power,  unbelief,  undisguised  opposition  to  God, 
taking  pleasure  in  accusing  God’s  people  and 
inflicting  injury  on  them.  He  is  represented  as 
coming  audaciously,  with  “the  sons  of  God,” “to 
present  himself  before  the  Lord.”  1 His  pres- 
ence excites  no  surprise.  He  is  received  and 
addressed  by  God  in  a manner  not  unlike  that 
which  characterizes  God’s  intercourse  with  men. 
His  character  and  purposes  as  the  avowed  enemy 

* Luke  xi,  21 
t Matt,  iv,  8.  9. 
t Luke  x,  19. 

§ Rev.  xi  i,  9. 

II  Jude  9. 

H Job,  chap’s  i,  ii. 


2fi3 


DEMON-POSSESSION 


of  man  are  assumed  to  be  well  understood;  and 
the  right,  or  at  least  the  privilege  of  accusing, 
tempting,  and  subjugating  man,  if  he  can  do  so, 
is  implied.  From  the  narrative  as  given  in  Job 
we  may  draw  the  following  conclusions: 

1.  Satan  has  a kind  of  recognized,  legal  stand- 
ing ground  in  this  world,  and  (under  limitations) 
liberty,  authority,  and  influence. 

2.  It  is  his  purpose  to  tempt  and  gain  control 
over  men,  and  to  do  this  he  is  ever  seeking  op- 
portunities. 

3.  He  cannot  carry  out  his  purposes  except 
by  God’s  permission. 

4.  This  permission  is  sometimes  obtained. 

These  disclosures  with  reference  to  Satan  in 

the  Book  of  Job,  are  in  perfect  agreement  with 
the  teachings  of  the  New  Testament.  Of  this 
fact  our  Lord’s  temptation  in  the  wilderness 
furnishes  a striking  illustration.  Led  by  the 
Spirit,  our  Saviour,  though  possessed  of  divine 
dignity  and  power,  in  this  as  well  as  in  other  in- 
stances in  his  earthly  life,  voluntarily  submits  to 
the  temptation  of  Satan  as  divinely  permitted. 

The  temptation  of  Peter  presents  the  same 
characteristics.  We  read  in  the  revised  version 
(which  is  in  accord  with  the  original  Greek)  “Si- 
mon, Simon,  behold  Satan  asked  to  have  you,” 
(or,  “obtained  you  by  asking”)“that  he  might  sift 
you  as  wheat.”  * 

■*  Luke  xxii.  31.  Compare  Longfellow’s  poem,  “The  Sifting  of  Peter.,r 


TEACHINGS  OF  SCRIP  TURE  CONTINUED  269 


The  Scripture  accounts  of  Paul’s  “thorn  in  the 
flesh,”  “the  messenger  of  Satan,”*  and  the  “de- 
livering unto  Satan  for  the  destruction  of  the 
flesh,”  t present  the  same  features.  It  is  a fact 
full  of  significance  and  hope,  that  in  every  one  of 
the  cases  given  above,  Satan  was  foiled,  and  his 
temptations  overruled  for  good. 

Access  of  demons  to  the  divine  presence,  and 
their  connection  with  the  divine  councils  by  way 
of  permission,  is  further  illustrated  in  the  fall  of 
Ahab.  t 

The  question  naturally  arises,  who  were,  or 
who  are  these  demons?  Whence  do  they  come? 
The  Greeks  used  this  word  “demon”  to  designate 
the  disembodied  spirits  of  deceased  men.§  It 
would  appear  that  the  same  idea  of  spirits  which 
“demonize”  men  has  been  held  by  all  nations 
since  the  time  of  the  Greeks,  including  the  Chi- 
nese of  the  present  day.  The  inquiry  in  what 
sense  do  the  Scriptures  use  the  word  demon  is 
pertinent  and  important.  To  this  question  the 
Scriptures  do  not  give  a specific  answer.  The 
opinion  which  is  probably  most  generally  adopted 
is  that  they  were  originally  one  with  the  holy 
angels,  but  that  they  have  fallen  from  their 

* 2 Cor.  xii,  7, 

t i Cor.  v.  5. 

t i Kings  xxii,  18-22. 

§ Primarily,  of  men  who  had  lived  in  the  Golden  Age  before  the  ex- 
pulsion of  Saturn.  See  Hesiod,  “Works  and  Days,”  109-126.  Also  “Earth's 
Earliest  Ages,”  by  G.H.  Pember.  M.  A.,  F.  H.  Revell  Co.  N.  Y.  pp.  70-73, 
and  whole  chapter.  (Bohn  Library  Translation  of  Hesiod. ) 


270 


DEMON-POSSESSION 


original  state  by  sinning  against  God.  * 

An  ingenious  hypothesis  of  Rev.  James  Gall, 
author  of  a work  entitled:  “Primeval  Man  Un- 
veiled,’’ t is  worthy  of  notice  in  this  connec- 
tion. He  believes  that  Satan  and  the  demons  who 
are  his  subjects,  are  the  disembodied  spirits  of  a 
pre-Adamic  race,  who  once  lived  on  this  earth, 
whose  human  remains  may  yet  be  found,  if  they 
have  not  already  been  found  in  its  strata.  This 
race  sinned,  and  fell  from  its  original  state  as 
ours  has  since  done.  In  consequence  of  sin, 
they  suffered  physical  death.  These  are  the 
“angels  which  kept  not  their  first  estate,  but  left 
their  own  habitation”  (i.e.  their  bodies)  J and  are 
“reserved  in  everlasting  chains  under  darkness 
unto  the  judgment  of  the  great  day.”  Satan  is 
the  acknowledged  head  of  these  spirits, and  prob- 
ably by  right  of  primogeniture.  He  was  naturally 
envious  of  the  race  which  succeeded  him,  and 

* Greek  writers  speak  of  the  worship  of  gods  and  demons  as  synony- 
mous or  interchangeable.  Favonius,  a philosopher  of  Adrian’s  time  who 
at  different  periods  of  his  life  resided  in  Rome  and  Greece  and  the  Lesser 
Asia,  describes  the  religion  of  these  nations  indifferently  as  “the  fear  of 
gods  and  demons.”  Xenophon  intending  to  commend  the  piety  of  Ages- 
ilaus  king  of  Sparta  says  “he  was  ever  a worshiper  of  demons.” 

Festus  pronounces  the  accusations  of  the  Jews  against  Paul  to  be  (Acts 
xxv,  19,)  “A  question  of  their  own  demon  worship ' (deisidaimonias.) 
Paul  calls  the  Athenians  (Acts  xvii,  23,)  remarkable  for  their  worship  of 
demons,  (os  deisidaimonesterous,) 

Augustine  gives  the  Platonic  conception  of  demons  in  Civ.  Dei.  lib. 
viii,  Chap.  XVI  as  follows;  “In  kind  they  are  animal,  in  disposition 
passionate,  in  mind  rational,  in  body  carnal,  induration  eternal,  having 
the  first  three  in  common  with  us;  the  fourth  peculiar  to  themselves,  and 
the  fifth  common  to  them  with  the  gods.”  This  was  probably  the  popular 
creed  of  the  times.  Imperial  Bible  Dictionary. 

Article  on  Demons  by  Rev.  James  Henderson  D,  D.  Glasgow. 

t Primeval  Man  Unveiled:  Or  The  Anthropology  of  the  Bible.”  sd 
edition.  1880.  London,  Hamilton,  Adams  & Co. 

t Compare 2 Cor.  v,  2.  the  only  other  place  in  which  this  word  is 
used  in  the  New  Testament.  In  the  revised  version  the  Greek  word  used 
in  the  original  is  translated  “habitation”  as  in  Jude  6.  2 Peter,  ii:  4.' 


TEACHINGS  OF  SCRIP  TURE  CONTINUED  271 


plotted  and  compassed  its  fall.  After  Adam’s 
fall  and  loss  of  the  proprietorship  and  control  of 
the  world,  Satan  reasserted  his  claim  to  it  by 
right  of  precedence.  He  still  contests  the  claim; 
the  final  issue  of  the  contest  being  suspended  on 
the  success  or  failure  of  the  redemption  and  res- 
toration of  men:  In  the  meantime  these  dis- 

embodied spirits  of  a former  human  race,  being 
accustomed  to  the  occupation  and  use  of  human 
bodies  constructed  in  all  respects  like  our  own, 
seek  for  ends  of  their  own  to  possess  themselves 
of  them. 

The  question  naturally  arises  here,  is  it  possi- 
ble for  the  spirits  of  deceased  men,  either  good 
or  bad,  to  hold  communication  with  living  men, 
and  if  so,  are  there  actual  cases  of  such  commun- 
ication? We  know  that  angels  may  convey  in- 
formation to  men  by  means  of  dreams  and  in 
other  ways.  We  may  also  infer  from  the  man- 
ner in  which  our  Saviour  in  the  parable  of  the 
rich  man  and  Lazarus*  treats  the  suggestion  that 
Lazarus  should  be  sent  to  warn  the  rich  man’s 
brothers,  that  such  communication  is  not  in  the 
nature  of  things  impossible.  In  the  case  of  Sam- 
uel’s appearance  to  Sault  it  would  seem  that  we 
have  the  evidence  that  spirits  of  the  dead  either 
by  their  inherent  faculties  or  powers,  or  by  spe- 
cial divine  permission  and  arrangement,  may  as- 


* Luke  xvi;  19-31. 
t 1 Sam.  xxviii. 


*272  DEMON-POSSESSION 

sume  human  bodies  and  hold  conversation  with 
men  just  as  angels  do.  It  seems  also  to  be  a 
natural  inference  from  the  injunction,  “prove  the 
spirits  whether  they  are  of  God,”*  that  communi- 
cations may  be  expected  from  the  unseen  world 
from  spirits  both  good  and  bad.  We  not  infre- 
quently hear  in  the  recital  of  personal  experiences, 
and,  in  biographies  and  other  books,  instances 
of  supposed  communication  with  the  spirit 
world.  The  Society  for  Psychical  Research  has 
collected  many  cases  of  this  kind  which  seem  to 
be  authenticated.  The  present  tendency  is  to 
account  for  them  by  thought  transference  or 
telepathy.  A few  occasional  instances  of  sup- 
posed impression  from  the  spirit  world  when  the 
minds  of  those  thus  affected  are  roused  to  an 
abnormal  state  of  excitement  by  fear  and  expec- 
tation, would  not  be  remarkable.  The  frequency 
of  these  cases,  however,  renders  them  worthy  of 
careful  collection  and  examination.  It  is  proba- 
ble that  these  events  are  kept  from  publicity  in 
most  cases  from  fear  on  the  part  of  those  cog- 
nizant of  them  of  being  regarded  as  superstitious. 
The  viewing  of  certain  phenomena  with  a kind 
of  ghostly  dread  and  apprehension,  which  deters 
us  from  examining  whether  they  represent  im- 
portant facts  or  only  delusive  appearances,  is  of 
the  very  essence  of  superstition.  Dr.  Horace 
Bushnell,  in  speaking  of  occurrences  popularly 


* i Jno.  iv;  i. 


TEACHINGS  OF  SCRIPTURE  CONTINUED  273 

called  “supernatural”  says:  “What  is  wanted, 
therefore,  on  this  subject,  in  order  to  any  suffi- 
cient impression,  is  a full  consecutive  inventory 
of  the  supernatural  events  or  phenomena  of  the 
world.  There  is  reason  to  suspect  that  many 
would  in  that  case  be  greatly  surprised  by  the 
commonness  of  the  instances.”  * 

It  does  not  admit  of  a reasonable  doubt  that 
in  the  cases  of  “possession”  presented  in  the 
Scriptures  and  in  the  records  of  heathen  nations, 
the  motive  which  characterizes  and  dominates 
these  cases  is  not  a desire  to  instruct  and  benefit 
man,  but  the  very  opposite.  Whether  there  is 
such  a thing  as  “possession”  from  good  motives 
and  intentions  is  a question  on  which  I have  no 
sufficient  ground  for  forming  an  opinion.  I have 
met  with  one  case  which  may  seem  to  be  of  this 
character,  which  has  not  been  given  before  in 
this  book  because  it  is  exceptional,  and  insuf- 
ficient of  itself  to  warrant  any  reliable  conclu- 
sion. It  may  be  given  here,  however,  as  an  in- 
timation of  the  possibility  of  other  similar  and 
perhaps  more  pronounced  and  fully  attested 
cases,  which  have  not,  so  far  as  my  information 
goes,  been  found  in  China. f 

In  one  of  our  stations  in  Western  Enchiu,  in 
the  village  of  Chwang-teo,  we  have  two  Chris- 
tians, father  and  son  of  the  family  Sung.  The 
inhabitants  of  this  village  are  exceptionally  rude 

* See  his  “Nature  and  the  Supernatural.”  t Lu.  xvi,  27. 


1 8 Demon 


274 


DEMON-POSSESSION 


and  lawless.  These  two  Christians  have  suffered 
much  opposition  and  persecution,  not  only  from 
their  neighbors,  but  especially  from  the  female 
members  of  their  own  family,  the  elder  Mrs. 
Sung,  and  her  three  daughters-in-law.  The  op- 
position of  these  women  was  for  several  years 
bitter  and  persistent.  On  one  of  my  visits  some 
years  since  I learned  that  the  elder  Mrs.  Sung 
had  recently  died,  and  was  surprised  to  find  that 
the  three  daughters-in-law,  and  another  son 
were  studying  Christian  books  and  applying  for 
baptism.  The  reasons  given  for  this  remarkable 
change  were  the  following:  I was  told  by  the 
two  Christians,  both  of  whom  are  very  trust- 
worthy men,  that  some  time  after  Mrs.  Sung’s 
death,  one  of  the  daughters-in-law  passed  into 
an  unconscious  state,  manifesting  symptoms  very 
similar  to  those  which  characterize  cases  of  “pos- 
session.” In  one  of  these  abnormal  states,  a 
voice  spoke  through  her,  purporting  to  be  that 
of  the  deceased  Mrs.  Sung,  declaring  that  she 
had  gone  to  the  land  of  spirits,  that  she  was  re- 
fused entrance  to  the  abode  of  the  blest,  but  had 
seen  it  from  a distance.  She  was  asked  if  she 
saw  there  certain  persons  who  had  recently  died 
in  the  village.  She  replied  with  reference  to 
each  person  specified,  no.  When  asked  whom 
she  saw  there  whom  she  knew,  she  replied  that 
she  saw  a great  multitude,  but  only  recognized 
one  individual,  naming  a woman  who  had  re- 


TEACHINGS  OF  THE  SACRED  SCRIPTURES  275 


cently  died  in  a village  some  miles  distant,  who 
had  for  some  years  been  a professing  Christian. 
She  informed  them  that  her  simple  object  in 
coming  to  them  was  to  tell  them  that  Christian- 
ity is  true,  and  to  urge  them  all  to  study  Chris- 
tian books,  give  themselves  to  Christ,  and  enter 
the  Christian  church.  I was  told  that  after  this 
one  communication  the  daughter-in-law  regained 
her  normal  consciousness  and  had  not  been  simi- 
larly affected  since.  The  new  interest  in  Chris- 
tianity continued  for  some  months,  but  proved 
to  be  only  superficial  and  temporary.  I visited 
the  village,  Oct.,  1887.  The  two  believers  who 
were  baptized  about  ten  years  previous  are  still 
living,  and  are  respected  by  their  neighbors  as 
consistent  Christians,  but  no  others  had  up  to 
that  time  been  baptized  in  the  village.  The 
women  in  the  family  had  ceased  the  violence  of 
their  opposition,  and  evince  occasional  impulses 
towards  entering  the  Christian  church,  but  their 
feelings  and  efforts  are  not  sufficiently  strong  to 
effect  their  separation  from  idolatry,  and  the  re- 
formation of  their  lives. 

To  the  question  what  is  the  motive  which  in- 
fluences demons  to  seek  to  possess  themselves  of 
the  bodies  of  men,  the  Scriptures  furnish  us  with 
a ready  answer.  The  Bible  clearly  teaches  us 
that  in  all  Satan’s  dealings  with  our  race  his  ob- 
ject is  to  deceive  and  ruin  us  by  drawing  our 
minds  away  from  God,  and  inducing  us  to  break 


270 


DEMON-POSSESSION 


God’s  laws  and  bring  upon  ourselves  his  displeas- 
ure. These  objects  are  secured  by  demon-pos- 
session. Superhuman  effects  are  produced, 
which  to  the  ignorant  and  uninstructed  seem  di- 
vine. Divine  worship  and  implicit  obedience 
are  demanded,  and  enforced  by  the  infliction  of 
physical  distress,  and  by  false  promises  and  fear- 
ful threats.  In  this  way  idolatrous  rites  and 
superstitions,  interwoven  with  social  and  politi- 
cal customs  and  institutions,  have  usurped  the 
place  in  almost  every  nation  in  history  of  the 
pure  worship  of  God.  As  regards  the  demons 
themselves  it  appears  that  they  have  additional 
personal  reasons.  The  possession  of  human 
bodies  seems  to  afford  them  a much  desired  place 
of  rest  and  physical  gratification.  Our  Saviour 
speaks  of  evil  spirits  walking  through  dry  places 
and  seeking  rest,  and  especially  desirous  of  find- 
ing rest  in  the  bodies  of  their  familiar  or  accus- 
tomed victims.*  When  deprived  of  a place  of 
rest  in  the  bodies  of  human  beings,  they  are 
represented  as  seeking  it  in  the  bodies  of  inferior 
animals,  t 

The  question  is  often  asked,  and  very  naturally, 
if  demon-possession  is  possible  and  also  actual 
in  the  world’s  history,  why  does  it  exist  in  the 
past  rather  than  the  present;  in  remote  and  in- 
accessible places,  rather  than  in  our  immediate 

* Matt.  XII.,  43-45- 

t Matt.  VIII..  3X. 


TEACHINGS  OF  THE  SACRED  SCRIPTURES  277 


presence;  among  ignorant  and  savage  rather  than 
civilized  races?  The  usual  answer  to  this  ques- 
tion is  that  at  the  time  of  the  introduction  of 
Christianity  God  permitted  demons  to  possess  the 
bodies  of  men  in  order  by  the  casting  them  out 
in  the  name  of  Christ,  to  display  more  conspic- 
uously the  power  of  Christ  and  the  divine  origin 
of  Christianity.  That  the  casting  out  of  demons 
was  among  the  most  prominent  and  convincing 
of  the  evidences  of  the  divine  origin  of  Christian- 
ity in  early  times,  the  Scriptures  leave  no  room 
for  doubt.  I believe,  however,  that  the  reason 
for  the  fact  that  cases  of  possession  are  less  fre- 
quent now  than  formerly,  and  still  less  frequent 
in  Christian  countries,  is  to  be  found  in  Satan 
himself.  He  uses  methods  best  suited  to  his 
ends.  A form  of  possession  adapted  to  ad- 
vance his  ends  in  heathen  lands,  may  only  be 
suited  to  subvert  them  in  Christian  lands;  and 
this  is  a reason  quite  sufficient  for  its  being  dis- 
countenanced and  suppressed.  Satan  acts  un- 
der cover  of  darkness,  concealing  his  purpose, 
his  nature,  and  his  presence.  The  Bible  teaches 
that  demon-possession  is  of  Satan.  So,  for  Sa- 
tan to  practice  demon-possession  in  Christian 
lands  (at  least  in  its  old  forms  with  which  the 
world  is  familiar)  would  be  to  reveal  himself  in 
his  true  character,  and  thus  excite  suspicion  and 
opposition.  Besides,  the  dispossession  of  de- 
mons in  places  where  Christianity  is  introduced, 


278 


DEMON-POSSESSION 


would  be  injurious  to  Satan’s  influence.  Fur- 
thermore demons  had  an  intuitive  apprehension 
that  they  could  not  hold  their  victims  in  the 
presence  of  Christ,  and  cried  out,  “What  have 
we  to  do  with  thee?”  “Art  thou  come  hither  to 
torment  us  before  the  time?”*  In  China  the  uni- 
form testimony  of  the  supposed  demon  is,  “I  can- 
not live  where  Christ  is.  I must  go.”  There  is 
something  in  the  very  atmosphere  of  Christianity 
which  is  repellent  to  them.  Thus  the  best  an- 
swer to  this  question  comes  from  the  demons 
themselves.  As  a matter  of  fact,  cases  of  this 
kind  disappear  almost  at  once  whenever  Chris- 
tianity is  introduced,  or  continue  in  a modified 
and  less  pronounced  form.  They  probably  now 
exist  and  always  have  existed  in  all  heathen  na- 
tions, but  appear  to  our  view,  with  compara- 
tively few  exceptions,  only  at  the  epoch  when 
the  advancing  tide  of  aggressive  Christianity 
comes  into  contact  and  collision  with  the  storm- 
tossed  sea  of  heathenism. 

It  may  be  objected  that  according  to  our  above 
hypothesis  the  permission  by  Satan  of  any  cases 
of  possession  in  Christian  lands,  or  in  lands 
where  Christianity  is  being  introduced,  is  incon- 
sistent with  the  doctrine  of  the  wisdom  of  Satan 
and  his  control  over  his  subordinate  spirits.  This 
objection  is  conclusive  only  on  the  suppositions 
that  Satan  has  a complete  knowledge  of  all  that 

Matt.  VIII..  29. 


TEACHING  S OF  THE  SACRED  SCRIP TURES  279 


is  going  on  in  the  world,  and  that  all  demons 
are  perfectly  subject  to  his  authority  and  control, 
neither  of  which  suppositions  is  probable.  Want 
of  vigilance  on  the  part  of  superiors,  and  per- 
sonal ambition  and  gratification  in  subordinates 
may  operate  in  Satan’s  administration  to  obstruct 
and  delay  changes,  as  well  as  in  the  affairs  of 
men. 

It  may  be  objected,  if  association  with  Chris- 
tians is  repellent  to  demons,  why  are  they  con- 
stantly represented  in  the  Scriptures  as  following 
and  tempting  Christians?  We  answer,  posses- 
sing and  tempting  men  are  widely  different.  One 
implies  a relation  intimate,  the  other  more  re- 
mote; one  internal,  the  other  external;  one  may 
be  regarded  as  unauthorized  and  illicit;  the  other 
as  permitted.  A screened  position  of  nearness  to 
an  antagonist  is  eagerly  sought  for,  while  an  ex- 
posed one  is  carefully  avoided.  Under  our  pres- 
ent circumstances  Satan  makes  his  attacks  under 
subterfuges  and  disguises.  The  victim  of  his 
wiles  proudly  imagines  that  the  artful  sophistries 
by  which  he  evades  truth,  stifles  conscience,  and 
justifies  himself  in  his  opposition  to  God,  are  the 
product  of  his  own  superior  wisdom  and  insight. 
He  regards  the  idea  of  the  existence  of  such  a 
being  as  Satan  as  a weak  superstition,  and  the 
suggestion  that  he  may  be  unconsciously  acting 
under  his  influence  and  control  with  contemptu- 
ous incredulity. 


280 


DEMON-POSSESSION 


It  may  be  asked:  Why  is  not  our  Saviour  as 

willing  to  protect  and  rescue  men  from  the  more 
covert  and  insidious  attacks  of  demons,  as  from 
their  efforts  to  possess  men’s  bodies?  We  can 
only  say  that  the  Scriptures  clearly  teach  us  that 
God  permits  the  former  but  not  the  latter.  The 
latter  is  an  outrage  against  nature.  It  is  robbing 
man  of  his  very  personality.  It  seems  to 
some  persons  inconsistent  with  the  character  of 
God  that  evil  spirits  should  be  allowed  to  roam 
over  the  earth  at  will  to  seek  the  injury  and  des- 
truction of  his  children.  It  is  an  obvious  fact, 
however,  that  many  evils  are  permitted  in  the 
present  order  of  things  which,  no  less  than  de- 
mons, destroy  both  the  happiness  and  the  lives 
of  men.  Pestilence  and  famine  sweep  away  the 
earth’s  inhabitants  by  thousands  and  millions. 
These  evils  can,  however,  be  mitigated  or  avoided 
by  man’s  using  the  means  which  God  has  put  at 
his  disposal  for  his  own  protection.  In  the  case 
of  danger  from  demons  the  ability  which  God 
has  given  to  man  to  protect  himself  is  still  more 
complete.  They  are  allowed  to  tempt  and  in- 
jure man,  but  only  under  limitations  and  re- 
straints, and  if  they  are  resisted  in  the  name  of 
Christ  they  will  “flee  from  us.”* 

It  may  seem  at  first  sight  that  the  surprise 
and  astonishment  attributed  to  the  Jews,  on  see- 
ing our  Saviour  cast  out  demons,  is  inconsistent 


* See  Ja*.  iv,  7. 


TEACHINGS  OF  SCRIPTURE  CONTINUED 


281 


with  their  familiarity  with  the  practice  of  exor- 
cism, and  with  the  words  of  our  Saviour  Himself; 
“By  whom  then  do  your  children  cast  them  out.”* 
If  we  examine  carefully  the  gospel  narrative,  the 
explanation  of  this  seeming  inconsistency  will,  I 
think,  become  apparent.  We  read  in  Mark’s 
gospel : “And  they  were  all  amazed  insomuch  that 
they  questioned  among  themselves,  saying:  What 
thing  is  this?  What  new  doctrine  is  this?  for 
with  authority  commandeth  he  even  the  unclean 
spirits,  and  they  do  obey  him.  And  immediately 
his  fame  spread  abroad  throughout  all  the  region 
round  about  Galilee.”  + Similar  language  is 
found  recorded  in  other  gospels.  X We  read 
also  in  Matthew.  “The  multitudes  marvelled,  say- 
ing, It  was  never  so  seen  in  Israel.”  § There 
can  be  little  doubt  that  the  wonder  of  the  peo- 
ple was  excited  not  so  much  by  the  fact  as  the 
manner  of  our  Saviour’s  casting  out  demons.  It 
was  “by  authority,”  by  “a  word,”  or  in  the  lan- 
guage of  our  Saviour  himself,  “ with  the  finger  of 
God, ”||  “by  the  Spirit  of  God.”1F  What  amazed  the 
Jews  was  the  contrast  between  the  dread  and  ap- 
prehension with  which  their  exorcists  addressed 
demons,  together  with  their  frequent  failures,  and 
the  calm  dignity  and  authority  with  which  our 

* Matt,  xii,  22*29. 
t Mark  i.  27,  28. 
t Luke  iv,  36,  37. 

S Matt,  ix,  33. 

II  Luke  xi,  2a 
U Matt,  xii,  28. 


282 


DEMON-POSSESSION 


Saviour  always  addressed  them,  an  authority 
which  was  in  every  case  at  once  acknowledged 
and  obeyed. 

It  is  very  noticeable  that  the  multitudes  or 
common  people,  and  not  the  learned  or  educated 
classes,  were  specially  moved  and  influenced  by 
our  Saviour’s  method  of  casting  out  demons.  It 
is  so  at  the  present  time.  The  higher  evidences 
of  our  Saviour’s  divine  mission  have  their  weight 
with  cultured  minds  capable  of  understanding 
and  appreciating  them.  The  poor  and  illiterate 
who  are  incapable  of  deep  research,  or  close  logi- 
cal process  of  thought,  find  in  these  cases  of  cast- 
ing out  spirits  an  evidence  of  our  Saviour’s  sym- 
pathy and  divinity,  palpable,  and  suited  to  their 
wants  and  capacities.*  When  the  apostles 
were  commissioned  to  go  forth  and  evangelize 
the  nations,  among  the  “signs”  promised  to  “fol- 
low them  that  believe,”  “in  my  name  shall  they 
cast  out  demons”  stands  first  in  the  enumera- 
tion. f But  when  John  the  Baptist  is  pointed  to 
our  Saviour’s  wonderful  works  to  confirm  his  faith 
in  him  as  the  promised  Messiah,  the  casting  out 
of  demons  is  not  mentioned,:): 

Since  the  casting  out  of  demons  seems  provi- 

* Chinese  Christians  in  different  parts  of  the  Chinese  Empire  have 
no!  only  had  their  faith  confirmed  by  the  casting  out  of  demons,  but  by 
numerous  instances  which  they  will  adduce  of  the  sick  being  restored  to 
he;iiill  'h  s.nswer  to  prayer,  and  also  remarkable  deliverances  and  dreams 
antf  visions.  These  cases  might  be  collected  in  great  numbers  by  any 
oni?  on  the  ground  who  has  the  leisure  and  the  disposition  to  do  so. 

t Markxvi.,17. 

• Watt.  xi..  3-6.  Luke  vii.,  19-23. 


TEACHINGS  OF  SCRIPTURE  CONTINUED 


283 


dentially  used  as  furnishing  so  striking  an  evi- 
dence of  our  Lord’s  mission  as  the  Son  of  God 
and  the  Saviour  of  the  world,  why  when  the  de- 
mons were  cast  out,  and  openly  testified  that 
Christ  was  the  “Son  of  God,”  “The  Holy  one  of 
God,”  * did  our  Saviour  rebuke  them,  saying: 
“Hold  thy  peace,”  and  on  another  occasion 
“straitly  charge  them  that  they  should  not  make 
Him  known?”  + This  command  of  our  Sa- 
viour not  to  make  him  known  is  almost  identical 
with  that  made  to  the  twelve  about  two  years  after- 
wards; the  reason  is  probably  the  same  in  both 
cases.  It  was  the  special  function  of  the  apos- 
tles to  witness  to  the  world  that  Jesus  was  the 
Christ,  the  Son  of  God,  and  this  they  did  after 
our  Saviour’s  resurrection  repeatedly  and  per- 
sistently, in  the  face  of  persecution  and  death. 
Before  our  Lord’s  resurrection,  the  time  for 
this  public  testimony  had  not  come.  A certain 
reserve  was  necessary.  Our  Saviour’s  earthly 
ministry  was  characterized  by  a nice  balancing 
between  revealing  and  concealing.  He  must 
reveal  himself  with  sufficient  clearness  to  furnish 
a ground  for  the  faith  of  his  followers,  but  not 
so  clearly  as  to  overawe  his  enemies,  and  pre- 
vent the  crowning  act  of  his  mission  on  earth, 
his  suffering  on  the  cross.  It  was  by  this  nice 
discrimination  between  revealing  too  little  and 

* Mark  i,  24,  25. 

t Mark  iii,  12. 


284 


DEMON-POSSESSION 


too  much,  this  holding  precisely  to  the  middle 
course  without  diverging  to  the  one  side  or  the 
other  that  he  was  “straitened”  until  his  baptism 
of  blood  should  be  accomplished.*  It  is  remark- 
able that  this  testimony  of  the  demons  was  given 
near  the  beginning  of  our  Lord’s  ministry,  show- 
ing that  they  knew  his  character  at  that  time 
better  even  than  the  twelve  who  were  daily  in- 
structed by  him.  It  is  possible  that  this  testi- 
mony to  our  Saviour  may  have  been  purposely 
designed  by  Satan  to  interfere  with  Christ’s  plan, 
and  defeat  the  great  object  He  had  in  view.  In 
this  matter,  however,  as  in  all  others,  the  demons 
were  under  divine  control.  The  suppression 
of  this  testimony  for  the  time  being,  and  its  be- 
ing recorded  in  the  Gospels  afterward  were  no 
doubt  alike  for  our  good  and  the  good  of  the 
church  universal. 

The  Mosaic  law  denounced  death  against 
witches  or  wizards.  This  was  evidently  not  be- 
cause the  wizard’s  art  was  a mere  pretense  or 
imposture,  but  because  it  was  a natural  and  vol- 
untary intercourse  with  evil  spirits.  The  lan- 
guage of  Scripture  is  too  plain  on  this  point  to 
be  misunderstood.  “A  man  also  or  woman 
that  hath  a familiar  spirit,  or  that  is  a wizard,  shall 
surely  be  put  to  death;  they  shall  stone  them  with 
stones;  their  blood  shall  be  upon  them.”  t 

* Luke  xii.,  50. 

t Lev.  xx.  27. 


TEACHINGS  OF  SCRIPTURE  CONTINUED  285 


“There  shall  not  be  found  among  you  an  en- 
chanter, or  a witch,  or  a charmer,  or  a consulter 
with  familiar  spirits,  or  a wizard,  or  a necro- 
mancer.”* The  demoniac  is  an  object  of  com- 
passion as  one  overpowered  and  enslaved,  the 
‘wizard'  is  a willing  slave  of  demons,  and,  among 
the  Jews,  consciously  engaged  in  the  service  of 
those  who  were  the  opposersandenemiesof  God.t 

The  facts  which  have  come  to  our  notice  in 
connection  with  spirit-manifestations  in  China 
may  perhaps  assist  us  in  understanding  the  dif- 
ferent phases  of  spirit-manifestations  recorded 
in  Scripture,  as  they  are  related  to  each  other  in 
a course  of  progressive  development. 

Four  Stages  of  Obsession  and  Possession. 

First,  we  have  the  initial  stage  of  demon  in- 
fluence which  may  be  called  that  of  obsession.  It 
is  the  stage  of  the  first  approach,  and  the  intro- 
ductory or  tentative  efforts  of  the  demon.  In 
this  stage  cases  are  often  unpronounced  in  their 
character,  leaving  it  difficult  to  determine  whether 
they  are  to  be  classed  with  demon-possession, 
idiocy,  lunacy,  or  epilepsy.  In  many  cases  of  de- 
mon possession  this  stage  is  wanting,  the  second 
stage  described  below  being  the  first. 

Second.  The  stage  marked  by  a struggle  for 
possession,  in  which  the  unwilling  subject  resists 
and  sometimes  successfully,  but  generally  pines 


* Deut.  xviii,  io-ii.  t See  p.  428. 


286 


DEMON-POSSESSION 


away  until  he  yields  an  involuntary  subjection 
to  the  demon’s  will.  This  may  be  called  the 
transition  stage  or  the  crisis.  It  is  compara- 
tively of  short  duration. 

Third.  This  stage  may  be  designated,  with  re- 
gard to  the  subject,  as  that  of  subjection  and  sub- 
serviency, and  with  regard  to  the  demon,  as  that 
of  training  and  development.  The  condition  of 
the  subject  is  most  of  the  time  healthy  and  nor- 
mal. He  is  peaceful  and  quiet  except  in  the 
paroxysm,  which  occurs  in  passing  from  the  nor- 
mal to  the  abnormal  state.  This  stage  may  con- 
tinue for  years. 

Fourth.  In  this  stage  the  demonized  subject 
has  developed  capabilities  for  use,  and  is  willing 
to  be  used.  He  is  the  trained,  accustomed,  vol- 
untary slave  of  the  demon.  He  is  called  in 
China  Tu  Shien , “spirit  in  a body,”  or  Wu-po 
“woman  sorcerer;”  in  the  language  of  the  Old 
Testament,  (according  to  the  particular  line  of 
his  development  and  use)  a witch,  or  a “sooth- 
sayer”, or  a “necromancer;”  in  modern  English 
phrase  a “developed  medium.” 

The  above  are  only  general  distinctions,  which 
must  be  understood  as  allowing  marked  varia- 
tions in  individual  cases,  and  in  the  periods  of 
time  between  them.  In  each  stage  also  individ- 
ual cases  may  never  pass  from  that  stage  to  the 
succeeding  one. 

It  is  important  to  understand  the  Scriptural 


TEACHINGS  OF  SCRIPTURE  CONTINUED  287 


distinctions  between  forms  of  demon  influence. 
These  may  be  presented  as  follows: 

Four  Forms  of  Demon  Action  Upon  Men  Which 
Are  Noted  in  Scripture . 

First.  Temptation  in  the  form  of  spiritual  sug- 
gestion. This  mysterious  influence  from  an  un- 
seen world,  to  which  believers  and  unbelievers 
are  constantly  exposed,  is  referred  to  very  fre- 
quently in  the  Bible,  especially  in  the  New  Tes- 
tament. 

Second.  Absolute  demon  control,  the  result  of 
voluntarily  and  habitually  yielding  to  temptation. 
Men  work  “all  uncleanness  with  greediness;”*  and 
give  themselves  up  to  the  control  of  Satan  with 
reckless  abandonment.  In  the  history  of  Judas 
this  form  or  degree  of  demon  influence  is  in  the 
Scriptures  clearly  distinguished  from  the  former 
one.  In  the  second  verse  of  the  13th  chapter  of 
John  we  are  told  that  the  devil  had  already  “put 
it  into  the  heart”  of  Judas  to  betray  Jesus.  In 
the  27th  verse  of  the  same  chapter  we  read 
“Then  entered  Satan  into  him.”  In  the  present 
day  we  often  meet  with  men,  desperately  wicked, 
almost  Satanic,  but  they  are  not  possessed. 
Though  fearfully  under  the  influence  of  Satan, 
they  are  perfectly  free,  follow  the  direction  of 
their  own  wills,  and  retain  their  own  personality. 

Third.  Bodily  inflictions  in  the  form  of  dis- 

* Eph.  iv , 19. 


288 


DEMON-POSSESSION 


eases.  May  not  Job’s  afflictions,  the  woman 
who  had  a “spirit  of  infirmity,”*  and  was  bound 
by  Satan  fourteen  years,”  and  Paul’s  “thorn  in 
the  flesh,  the  messenger  of  Satan”f  be  regarded 
as  illustrations  of  demon  influences  of  this  kind? 
Cases  of  idiocy,  lunacy,  and  epilepsy  as  they 
are  witnessed  now-a-days  are  sometimes  strongly 
suggestive  of  demon  influence.  It  is  probably 
impossible  to  determine  whether  any  of  these 
cases  are  or  are  not  referable  to  demon  influence. 
Supposing  such  a thing,  however,  it  would  still 
be  a case  of  physical  disease  and  quite  distinct 
from  one  of  “demon-possession.” 

Fourth.  Demon-possession,  one  chief  charac- 
teristic of  which  is  a new  personality.  To  per- 
sons of  this  class  alone  is  the  term  “possession” 
properly  applied. 

We  have  yet  to  consider  what  is  probably  the 
most  important  passage  of  Scripture  relating  to 
this  subject.  I refer  to  the  last  petition  in  the 
Lord’s  Prayer.  X The  rendering  of  the  Revised 
Version  “ delivers  us  from  the  evil  one  ” gives  us 
I believe,  the  true  meaning.  In  fact,  a careful 
study  of  this  passage  in  the  Greek,  and  of  other 
passages  in  which  the  same  word  occurs,  seems 

* Luke  xiii.,  16. 
t II  Cor.  xii.,  7. 

t Matt,  vi.,  13.  Lukexi.,4.  With  this  may  be  named  the  nearly  identi- 
cal petition  of  John  xvii.  15,  the  only  one  strictly  common  to  both 
prayers. 


TEACHINGS  OF  SCRIPTURE  CONTINUED  289 


to  necessitate  the  new  rendering  as  the  only 
legitimate  one.  * 

If  the  conclusion  above  expressed  is  correct 
we  see  what  our  Saviour’s  view  is  of  our  position 
and  danger;  what  our  views  and  feelings  should 
be  as  a prerequisite  to  the  intelligent  and  sincere 
use  of  these  words  “Deliver  us  from  the  evil  one” 
as  the  divinely  appointed  expression  of  our  emo- 
tions and  desires. 

It  is  objected  that  to  believe  in  these  alleged 
cases  of  casting  out  demons  is  to  lower  and  de- 
grade the  miracles  of  our  Saviour  by  represent- 
ing weak  converts  just  emerging  from  heathen- 
ism as  performing  miracles,  similar  to  his.  But 
our  Saviour  declared  that,  after  his  ascension, 
his  disciples  should  do  greater  things  than  he  did.  + 
What  they  should  do,  however,  would  be  done  by 
them  only  mediately  as  agents,  but  actually  and 
properly  by  Christ.:);  Our  Saviour  often  honors 
humble  Christians  if  they  only  have  a strong  and 
simple  faith  in  him.§  It  is  not  for  us  to  say  when 
Christ  shall  work  wonders,  or  through  whom. 

As  to  the  character  of  these  events  they  are 
wonderful  as  giving  evidence  of  the  presence  of 
unseen  opposing  powers,  and  the  sovereignty  of 
our  Lord;  but  they  are  far  less  wonderful  than 

* For  an  able  defence  of  this  new  rendering,  see  the  elaborate  and 
exhaustive  treatment  of  this  subject  in  “The  Person  and  Kingdom  of 
Satan”  by  Rev.  Edw.  H.  Jewett,  S.T.D.  Whittaker,  New  York  1889. 

t Jno.  xiv,  12. 

$ Gal.  iii.,  5.  Alford:  “He  then  that  supplieth  unto  you  the  Spirit 
and  worketh  mighty  works  in  you.” 

§ Matt,  xvii  19. 

19  Demon 


290 


DEMON-POSSESSION 


the  fact  of  the  every-day  miracle  of  the  quicken- 
ing of  dead  souls  by  the  life  of  Christ  through  the 
agency  of  the  Holy  Spirit.  What  renders  those 
cases  of  demon-expulsion  wonderful  to  us  is  the 
fact  that  in  them  spiritual  beings  and  spiritual 
events  come,  in  a sense,  within  the  range  of  our 
observation,  and  become  to  some  extent  tangi- 
ble and  palpable.  But  why  after  all  has  it  in 
this  age  of  the  church  come  to  be  regarded  as  a 
marvel  that  Christians  should  be  able  to  cast 
out  demons?  We  believe  that  Christ  is  present 
with  his  people,  and  that  his  Spirit  dwells  in 
them.  Is  it  strange  then  that  demons,  recog- 
nizing Christ’s  presence  with  his  people  should 
instinctively  escape  from  a Christian  atmosphere? 
Need  we  be  surprised  that  in  the  early  church 
the  presence  of  one  Christian  was  sometimes,  we 
are  told,  sufficient  to  drive  demons  at  once  from 
the  bodies  they  had  possessed? 

In  a review  of  this  book,  in  its  first  edition,  printed  in  the  Mid-Continent , 
St.  Louis,  March  27, 1895,  Rev.  Jas.  H.  Brooks,  D.  D.,  writes  as  follows: 
“The  word  demon , in  its  substantive  and  verbal  forms,  occurs  seventy- 
eight  times  in  the  New  Testament,  although  in  our  Authorized  Version  it 
is  usually  translated  devil.  It  is  foolish  to  regard  what  is  said  of  demons 
as  due  to  the  lack  of  medical  science,  and  to  the  ignorance  of  the  times, 
for  they  are  particularly  distinguished  from  epilepsy,  lunacy,  and  all 
ordinary  forms  of  disease  and  suffering.  It  is  worse  than  foolish,  it  is 
irreverent.  Our  Lord  Jesus  Christ  distinctly  calls  them  demons,  spoke  to 
them  as  demons,  cast  them  out  as  demons;  and  the  man  is  treading  upon 
perilous  ground  who  calls  in  question  his  wisdom  and  veracity,  or  denies 
the  strict  truthfulness  of  the  inspired  narratives.  No  intelligent  person 
who  believes  the  Bible,  can  refuse  to  accept  its  testimony,  that  Demon- 
possession  was  an  awful  reality  in  the  days  of  our  Lord  and  his  apostles; 
and  if  then,  why  not  now? 

“It  has  been  so  ever  since  Satan  tempted  and  ruined  our  first  parents 
in  Eden.  The  Jews  offered  sacrifices  unto  devils  in  Egypt,  Lev.  xvii.  7; 
Deut.  xxxii.  17,  and  again  and  again  were  they  warned  against  demons, 
familiar  spirits,  witches  and  wizards,  as  controlled  by  the  god  of  this 
world.  If  this  is  not  literally  true,  Exodus,  Leviticus,  Deuteronomy, 

1 Samuel,  2 Kings,  1 Chronicles,  2 Chronicles;  Isaiah,  Micah,  Nahum, 
must  all  be  set  aside  as  incredible.  The  profound  impression,  therefore, 
that  prevails  universally  in  China,  India  and  Africa  of  Demon-possession 
is  a well  founded  conviction.  The  same  devil-power  is  often  exerted  in 
more  favored  lands.” 


CHAPTER  XVI. 


HISTORICAL  SKETCH  OF  DEMONISM. 

Alleged  communications  with  the  unseen  world 
have  characterized  the  religious  beliefs  and  prac- 
tices of  all  nations  from  the  earliest  times.* 

Something  may  be  learned  relative  to  the  de- 
monism of  ancient  Egypt  from  the  Old  Testa- 
ment. We  have  three  references  to  the  magicians 
of  Egypt  performing  wonders  similar  to  those 
wrought  by  Moses.  + It  is  to  be  noticed  that  we 
have  here  a record,  not  of  the  beliefs  or  supersti- 
tions, either  of  Jews  or  Egyptians,  but  of  visible 
facts,  inseparably  linked  with  one  of  the  most 
important  events  in  Jewish  history.  Such  state- 
ments as  these  cannot  be  ignored  or  discredited 
by  those  who  receive  the  Bible  as  the  word  of  God. 

The  book  of  Daniel  gives  evidence  of  the  exist- 
ence, and  official  recognition  in  the  Babylonian 
court,  of  “Magicians,”  “Astrologers,”  and  “Sor- 
cerers,” whose  special  province  it  was  to  disclose 

* For  a clear  and  comprehensive  presentation  of  the  historical  de- 
velopments of  these  beliefs,  see  article  on  “Witchcraft”  in  The  Century 
January  1892.  by  the  Rev.  J,  M.  Buckley  D.D.  This  has  since  been  re- 
published in  a volume,  entitled:  “Faith  Healing,  Christian  Science  and 
Kindred  Phenomena,”  By  Dr.  J.  M.  Buckley.  N.  Y.  The  Century  Co,  1892 

t Ex.  vii,  12,  22,  viii:7,i8.i9. 

See  Robinson’s  Pharaohs  of  the  Bondage  and  Exodus;  153-169,  also  Ap- 
pendix ii,  8,  of  this  volume. 


291 


292 


DEMON-POSSESSION 


the  secrets  of  the  future  and  of  the  invisible 
world.* 

The  early  books  of  the  Old  Testament  make 
frequent  reference  to  persons  who  had  “familiar 
spirits.”  Christian  writers  who  reject  the  doc- 
trine of  demon-possession  are  led  to  put  strained 
interpretations  on  these  passages.  It  is  said 
that  although  death  is  denounced  against  per- 
sons who  have  “familiar  spirits”  yet  we  are  not 
to  infer  from  these  denunciations  the  reality  of 
“familiar  spirits,”  t but  only  the  existence  of  a 
class  who  professed  to  have  “familiar  spirits.” 
It  is  also  said  that  the  misconception  expressed 
in  this  language  is  to  be  referred  to  the  prophets 
who  were  limited  in  knowledge,  and  were  influ- 
enced by  the  beliefs  and  superstitions  of  their 
age.  Direct  statements  of  Scripture  utterly  pre- 
clude such  an  interpretation.  In  a repetition 
or  republication  of  sundry  laws  given  to  Moses, 
this  law  respecting  “witches”  is  directly  referred 
to  Jehovah  as  its  author,  by  the  familiar  formula 
“And  the  Lord  spake  unto  Moses  saying.” 

Furthermore  the  passages  themselves  will 
show  to  what  authority  they  are  referable.  “Re- 
gard not  those  that  have  familiar  spirits,  neither 
seek  after  wizards  to  be  defiled  by  them ; I am  the 
Lord  your  God  !”|  Again,  “The  soul  that  turneth 
after  such  as  have  familiar  spirits  and  after  wizards, 


* Daniel  ii,  2. 

t See  Dr.  Buckley  on  Witchcraft.  Also  G.  H.  Pember  on  page 428. 
t Lev.  xix:  31. 


HISTORICAL  RE  HE  IV  OF  DEM  ON  ISM 


293 


to  go  a whoring  after  them  I will  even  set  my  face 
against  that  soul,  and  will  cut  him  off  from  among 
his  people.”*  That  God  and  not  Moses  is  rep- 
resented as  the  author  of  this  law  is  unquestionable. 
That  these  repeated  denunciations  against  those 
who  have  familiar  spirits  should  refer  only  to  the 
mere  pretence  of  being 11  witches,  ” without  any  in- 
timation in  Scripture  of  any  such  pretense,  is  in- 
conceivable. As  the  words  of  the  New  Testament 
are  inconsistent  with  the  supposition  of  its  being 
impossible  to  determine  the  reality  of  pronounced 
cases  of  so-called  demon-possession,  f so  it  is 
implied  in  the  teachings  of  the  Old  Testament 
that  there  was  no  difficulty  in  determining  who 
were  and  who  were  not  “witches.” 

The  case  of  the  damsel  in  Philippi  who  had  (as 
it  is  in  the  Greek)  a spirit  of  Python  or  a Pythian 
spirit,  4 gives  us  further  insight  into  the  spiritism 
of  the  ancient  Greeks.  The  reference  is  to  the 
famous  oracle  at  Delphi.  Aside  from  any  pre- 
conceived hypothesis  respecting  spirits,  and  in 
accordance  with  the  general  teachings  of  the 
Scripture  it  is  obviously  implied  in  this  passage 
that, First,  this  damsel  was  possessed  by  a spirit; 
Second,  that  this  spirit  was  akin  to  that  which 
possessed  the  prophetess  of  the  Pythian  oracle; 
and  Third,  that  the  utterances  of  this  damsel, 


* Lev.  xx  :6. 

t See  page  249  of  this  book, 
i See  Revised  Version  Acts  xvi:  16. 


294 


DEMON-POSSESSION 


like  those  of  the  Pythian  oracle,  proceeded  from 
the  possessing  spirit.  This  passage  of  Scripture 
is  important  as  connecting  and  identifying  the 
demonology  of  the  New  Testament  with  that  of 
the  Greeks. 

The  Apostle  Paul  also  teaches  us  that  the 
connection  of  demons  with  the  worship  of  idols 
is  a reality.  In  speaking  of  idolatry  he  says  “the 
things  which  the  Gentiles  sacrifice  they  sacrifice 
to  demons  and  not  to  God.”*  In  the  previous 
verse  he  repeats  the  assertion  so  often  made  in 
Scripture,  that  an  idol  in  itself  is  nothing.  He 
teaches  us  that  the  gods  worshiped  under  differ- 
ent names  are  imaginary,  and  non-existent;  but 
that,  behind  and  in  connection  with  these  gods, 
there  are  demons  who  make  use  of  idolatry  to 
draw  men  away  from  God;  and  it  is  to  these 
that  the  heathen  are  unconsciously  rendering  obe- 
dience and  service. 

The  fathers  of  the  early  church  also  uniformly 
taught  the  reality  of  demon  agency  in  connec- 
tion with  idolatry  and  pagan  oracles. 

Cyprian,  says  “These  spirits  lurk  under  the 
statues  and  consecrated  images;  they  inspire  the 
breasts  of  their  prophets  with  their  afflatus;  an- 
imate the  fibers  of  the  entrails;  direct  the  flight 
of  birds;  rule  the  lots;  give  efficacy  to  oracles; 
are  always  mixing  up  falsehood  with  truth;  for 
they  both  deceive  and  are  deceived.”  “Nor  have 

* I Cor.  x.  20.  Also,  Ps.  cvi,  28,  34-38.  Lev.  xvii,  7.  De.  xxxii,  17. 


HISTORICAL  REVIEW  OF  DEMONISM 


295 


they  any  other  desire  than  to  call  men  away 
from  God,  and  to  turn  them  from  the  under- 
standing of  the  true  religion  to  superstition  with 
respect  to  themselves.”*  Clement  of  Alexandria 
says:  “It  is  evident,  since  they  are  demoniac  spi- 
rits that  they  know  some  things  more  quickly  and 
more  perfectly  than  men,  for  they  are  not  re- 
tarded in  learning  by  the  heaviness  of  a body.” 
“But  this  is  to  be  observed,  that  what  they  know 
they  do  not  employ  for  the  salvation  of  souls, 
but  for  the  deception  of  them;  that  they  may  in- 
doctrinate them  in  the  worship  of  false  religion. 
But  God,  that  the  error  of  so  great  deception 
might  not  be  concealed,  and  that  He  himself 
might  not  seem  to  be  a cause  of  error  in  permitting 
them  so  great  license  to  deceive  men  by  divina- 
tions and  cures  and  dreams,  has  of  His  mercy 
furnished  them  with  a remedy,  and  has  made 
the  distinction  of  falsehood  and  truth  patent  to 
those  who  desire  to  know.  This  therefore  is  that 
distinction;  what  is  spoken  by  the  true  God, 
whether  by  prophets  or  by  diverse  visions  is  al- 
ways true;  but  what  is  foretold  by  demons  is 
not  always  true.”  “There  may  occasionally  be 
a slight  mixture  of  truth  to  give,  as  it  were,  sea- 
soning to  the  falsehood.” 

“Augustine  remarks,”  says  Rollin,  “that  God, 
to  punish  the  blindness  of  the  Pagans  sometimes 


* Cyprian  on  The  Vanity  of  Idols. 


296 


DEMON-POSSESSION 


permitted  the  demons  to  give  answers  accord- 
ing to  the  truth.”  * 

We  are  not  to  suppose  that  the  cultivated 
Greeks  and  Romans  were  led  to  consult  the  ora- 
cles without  any  evidence  of  superhuman  know- 
ledge connected  with  them.  On  the  contrary, 
these  oracles  were  sometimes  subjected  to  severe 
tests.  Croesus,  King  of  Lydia,  before  consult- 
ing the  oracle  at  Delphi,  sent  messengers  to  in- 
quire at  a specified  day  and  hour  what  the  king 
of  Lydia  was  doing.  At  that  time  the  king  pro- 
ceeded to  boil  in  a brazen  cauldron,  with  a bra- 
zen lid,  the  flesh  of  a lamb  with  the  flesh  of  a 
tortoise.  It  is  said  that  the  oracle,  at  the  time 
the  king  was  thus  engaged,  minutely  described 
this  event  to  his  messengers. 

“The  Emperor  Trajan  made  a like  demand  of 
the  oracle  of  Heliopolis  by  sending  a sealed  letter 
to  which  he  required  an  answer.  The  oracle  re- 
plied by  sending  to  the  emperor  a bit  of  blank 
paper  nicely  folded  and  sealed.  Trajan  was 
amazed  to  find  the  answer  in  perfect  harmony 
with  the  letter  sent,  which  contained  nothing 
but  a blank  paper.” 

The  ancients  claimed  that  the  spirits  which 
aided  them  were  the  spirits  of  their  demi-gods, 
heroes  and  departed  friends. 

Pliny  mentions  conversations  with  disem- 

* See  Spiritualism  Unveiled,  by  Lieut.  Gen.  Sir.  Robert  Phayre,  K. 
C.  B. 


HISTORICAL  REVIEW  OF  DEMONISM 


297 


bodied  spirits  and  inferior  deities.  It  is  not  im- 
probable that  the  Sibylline  oracles  were  nothing 
more  than  productions  of  writing  mediums. 

It  is  an  interesting  question  whether  the  origin 
of  Mahometanism  should  not  be  referred  to  the 
agency  of  evil  spirits.  Its  character  as  a prin- 
cipal foe  to  Christianity  and  modern  civilization 
makes  such  a supposition  a plausible  one.  Ma- 
homet’s history  is  marked  by  two  stages,  clearly 
distinguishable;  the  former  characterized  by  won- 
derful earnestness  as  a seeker  after  truth,  and  the 
latter  as  swayed  by  evil  influences,  the  whole 
tenor  of  his  character  being  thus  changed.  Dean 
Stanley  says  of  him:  “It  is  now  known  that  at 

least  for  a large  part  of  his  life  he  was  a sincere 
reformer  and  enthusiast.”  ....  “The 
story  of  his  epileptic  fits,  a few  years  ago  much 
discredited,  seems  now  to  be  incontrovertibly  re- 
established, and  we  have  a firmer  ground  than 
before  for  believing  that  a decided  change  came 
over  the  simplicity  of  his  character  after  the 
establishment  of  his  kingdom  in  Medina.”* 

Fisher  in  his  “Outlines  of  Universal  History” 
presents  these  two  stages  in  Mahomet’s  life,  and 
the  transition  between  them  as  follows: t “He 
retired  for  meditation  and  prayer  to  the  lonely 
and  desolate  Mount  Hira.  A vivid  sense  of  the  be- 
ing of  one  Almighty  God  and  of  his  responsibility 
to  God  entered  his  soul.  A tendency  to  hysteria, 

* History  of  the  Eastern  Church,  p.  p.  360,  361.  JoFisher,  p.  334. 


DEMON-POSSESSION 


in  the  east  a disease  of  men  as  well  as  women, 
and  to  epilepsy,  helps  to  account  for  extraordi- 
nary states  of  body  and  mind  of  which  he  was  the 
subject.  At  first  he  ascribed  these  strange  ecsta- 
cies  or  hallucinations  to  evil  spirits,  especially  on 
the  occasion  when  an  angel  directed  him  to  be- 
gin the  work  of  prophesying.  But  he  was  per- 
suaded by  Kadija  (his  wife)  that  their  source 
was  from  above.  He  became  convinced  that  he 
was  a prophet,  inspired  with  a holy  truth,  and 
charged  with  a sacred  commission.”  It  was  cer- 
tainly a strange  form  of  “epilepsy,”  which  in- 
stead of  impairing  the  mental  powers  and  capa- 
bilities of  its  subject,  increased  and  intensified 
them.  (See  footnote  on  page  313.) 

Without  doubt  the  beliefs  of  the  nations  of  an- 
tiquity; the  teachings  of  the  Old  and  New  Test- 
aments; and  the  teachings  of  the  Fathers  of  the 
early  church,  are  all  in  accord  as  to  the  existence 
and  agency  in  this  world  of  superhuman  intelli- 
gences. Such  a concurrence  of  testimony  is  cer- 
tainly of  great  weight.  Before  setting  it  aside, 
or  discrediting  it,  we  may  well  pause  to  inquire 
whether  the  assumption  that  we  are  wiser  than 
all  the  ages,  is  justified  by  our  actual  and  veri- 
fied discoveries. 

We  come  now  to  consider  the  more  recent 
phases  of  belief  in  spirits  which  have  continued 
until  the  present  time.  After  the  introduction 
of  Christianity  in  the  Roman  empire  the  responses 


HISTORICAL  REVIEW  OF  DEMONISM 


299 


of  the  oracles  ceased,  and  spirit  manifestations 
assumed  new  forms,  until  about  the  time  of  the 
Reformation  a belief  in  the  actual  prevalence 
of  witchcraft  seemed  to  take  possession  of  the 
different  nationalities  of  Europe,  and  their  colo- 
nies in  America.  The  trials  and  executions  of  per- 
sons charged  with  “witchcraft”  form  one  of  the 
darkest  and  most  mysterious  chapters  in  modern 
history. 

In  studying  this  subject  a definite  and  discrim- 
inating use  of  terms  is  a matter  of  the  greatest 
importance.  For  want  of  thus  discriminating 
there  is  perhaps  no  field  of  inquiry  into  which  so 
much  confusion  has  been  introduced. 

“Magic, ascribed  by  the  Greeks  to  the  hereditary 
caste  of  priests  in  Persia,  still  stands  in  the  East 
for  an  incongruous  collection  of  superstitious  be- 
liefs and  rites,  having  nothing  in  common  except 
the  claim  of  abnormal  origin  and  effects.  As- 
trology, divination,  demonology,  soothsaying, 
sorcery,  witchcraft,  necromancy,  enchantment, 
and  many  other  systems  are  sometimes  included  in 
magic,  but”  (and  this  is  the  point  to  which  the 
attention  of  the  reader  is  especially  called)  “each 
term  is  also  employed  separately  to  stand  for 
the  whole  mass  of  confused  beliefs  which,  outside 
of  the  sphere  of  recognized  religion,  attempt  to 
surpass  the  limitations  of  nature.  For  this  rea- 
son the  title  of  a work  on  this  subject  seldom 
indicates  its  scope.”* 

* Rev.  J.  M.  Buckley,  D.  D.,  “Faith  Healing,”  &c.,  pp.  197-9. 


300 


DEMON-POSSESSION 


It  is  evident  that  most  of  the  terms  in  this 
quotation  are  associated  with  debasing  forms  of 
superstition,  and  demonology  is  often  indiscrim- 
inately classed  with  mere  superstitions,  and  re- 
garded as  equally  baseless  and  unreal.  Whoever 
avows  his  belief  in  demon-possession  is  likely 
to  be  regarded  as  giving  the  same  credence  to 
the  mixed  pretensions  of  spiritualism  and  witch- 
craft. Most  of  the  above  designations  are  so 
loosely  employed  that  it  may  be  hard  to  make 
distinctions  between  them  both  clear  and  just. 
Fortunately  the  two  terms  in  which  we  are 
specially  interested,  demon-possession  and  witch- 
craft, are  specific  and  self-defining.  The  meaning 
of  the  former  has  been  sufficiently  indicated  in 
previous  chapters. 

A “witch”  is  defined  in  the  Capital  Code  of 
Connecticut  A.  D.  1642,  as  one  who  “hath  or 
consorteth  with  a familiar  spirit.”  This  is  in 
accordance  with  the  teachings  of  the  Old  Testa- 
ment. We  may  then  regard  a “witch,”  and  “a 
person  who  has  a familiar  spirit”  as  synonymous. 
Witchcraft  is  now  thought  to  embody  three  dis- 
tinct ideas:  first,  that  it  is  a witch’s  craft; 
second,  that  its  intent  is  to  injure  the  person 
who  is  the  object  of  it;  and  third,  that  the  agent 
through  whom  this  injury  is  to  be  effected 
is  the  “familiar  spirit,”  in  union  and  compact 
with  the  witch.  This  is  the  generally  accept- 
ed and  quite  intelligible  meaning  of  “witch- 


HISTORICAL  REyiEJV  OF  DEMONISM 


301 


craft.”  Dr.  Buckley  in  the  article  above  referred 
to  says:  “Witchcraft  has  been  restricted  by  usage 
and  civil  and  ecclesiastical  law  till  it  signifies  a 
voluntary  compact  between  the  devil,  the  party 
of  the  first  part,  and  a human  being,  male  or  fe- 
male, wizard  or  witch,  the  party  of  the  second 
part, — that  he,  the  devil,  will  perform  whatever 
the  person  may  request.”  Dr.  Buckley  further 
says:  “The  sixth  chapter  of  Lord  Coke’s  Third 

Institute  concisely  defines  a witch  in  these  words: 
‘A  witch  is  a person  which  hath  conference  with 
the  devil;  to  consult  with  him  to  do  some  act.’  ” 
The  trials  for  witchcraft  during  the  seventeenth 
century  all  implied,  or  were  based  upon  the 
above  theory;  they  presented  specific  charges 
against  alleged  “witches”  for  effecting  certain  in- 
juries or  torments  through  the  agency  of  evil 
spirits.  Now,  if  we  assume  this  to  be  the  only 
legitimate  use  of  the  word  “witchcraft,”  we  may 
inquire  what  evidence  the  world  presents,  or  has 
ever  presented,  of  the  existence  of  witchcraft  as 
a real  thing. 

Some  writers  on  the  customs  and  experiences 
of  the  American  Indians,  and  the  tribes  of  Africa, 
and  the  South  Sea  islands,  imply  the  existence 
of  such  witchcraft  in  those  places;  and  occur- 
rences described  seem  to  give  no  little  counte- 
nance to  this  belief.  It  is  desirable  that 
persons  residing  in  those  countries  should  make 
a searching  inquiry  as  to  whether  the  alleged 


302 


DEMON-POSSESSION 


practice  be  real  or  only  apparent,  and  what  its 
special  features  are.  Without  expressing  any  opin- 
ion on  this  subject  with  regard  to  places  and  races 
of  which  we  have  imperfect  information,  and 
confining  our  inquiries  within  limits  in  which 
we  have  reliable  material  on  which  to  base  our 
judgment,  we  may  at  least  make  some  progress 
in  answering  this  question. 

There  is  no  evidence  of  the  existence  of  witch- 
craft in  this  conception  of  it  either  in  the  Old 
Testament  or  the  New.  There  are  numerous 
references  to  witches  in  the  Old  Testament,  and 
four  to  witchcraft.*  Witches  were  the  instru- 
ments through  which  demons  acted.  The  pres- 
ence of  demons  was  invoked  by  them,  at  the  in- 
stance of  those  who  applied  to  them,  in  order  to 
obtain  information  or  advice;  but  the  idea  of  these 
mediums  inflicting  injuries  on  men  by  the  aid  of 
demons  is  foreign  to  the  Bible.  The  word  witch- 
craft occurs  once  in  the  authorized  version  of  the 
New  Testament,  in  Gal.  v:  20,  but  our  translators 
used  it  in  a vague  sense  as  a translation  of  the 
Greek  pharmakeia , which  word  means  “sorcery 
by  the  use  of  drugs.  ” The  Revised  Version 
gives  in  the  place  of  “witchcraft,”  “sorcery.” 

Witchcraft  in  this  sense  does  not  appear  in 
those  cases  of  “possession”  found  in  China,  India, 
Japan  and  other  nations  which  have  been  pre- 
sented in  previous  chapters  of  this  treatise.  I 
would  not  venture  to  assert  that  there  is  no 
* 2 Chro.  xxxiii,  6;  2 Ki.  ix,  22;  Mi.  v.  12;  Na.  iii,  4. 


HISTORICAL  REVIEW  OF  DEMONISM 


303 


such  thing  in  China,  for  I have  heard  rumors 
of  something  like  it.  I only  say  that  no  evidence 
of  it  has  appeared  in  communications  received 
in  the  course  of  my  inquiries  respecting  demon- 
possession. 

In  speaking  of  witchcraft  we  can  hardly  avoid 
reference  to  that  deplorable  episode  in  our 
American  history,  the  Salem  Witchcraft  trials. 
Case  after  case  was  formally  tried,  and  one  after 
another  of  the  accused,  after  what  was  regarded 
as  full  and  conclusive  evidence,  was  condemned 
to  suffer  the  penalty  of  death.  The  judges  of 
the  court  seem  to  have  had  a profound  sense  of 
the  solemnity  of  the  occasion,  and  of  personal 
responsibility,  and  a sincere  desire  to  do  right. 

In  the  trial  of  one  such  case,  Judge  Hale 
“prayed  the  God  of  heaven  to  direct  their  hearts 
in  the  weighty  thing  they  had  in  hand;  for,  to 
Condemn  the  Innocent,  and  let  the  Guilty  go 
free,  were  both  an  Abomination  to  the  Lord”* 
The  decisions  of  the  court  were  sustained  by  the 
general  sentiment  of  the  people.  And  still  it  is 
now  universally  acknowledged  that  every  one  of 
the  condemned  persons  was  innocent,  and  in  all 
these  cases  it  is  generally  doubted  if  there  were 
any  such  thing  as  witchcraft. 

How  it  was  possible  for  the  intelligent  and 
cultured  people  of  New  England  to  be  thus  de- 

* See  Cotton  Mather:  "The  Wonders  of  the  Invisible 
World."  p.  1 19. 


304 


DEMON-POSSESSION 


luded,  is  a question  which  has  puzzled  thinking 
men  from  that  time  to  this. 

There  is  no  difference  of  opinion  as  to  the  fact 
that  the  accused  were  convicted  principally  on 
the  testimony  of  a class  of  persons  generally  called 
the  “afflicted”  or  the  “bewitched.”  Cotton  Mather 
says  in  his  account  of  one  of  the  trials,  (and  the 
statement  is  applicable  to  them  all;)  “To  fix  the 
Witchcraft  on  the  Prisoner  at  the  Bar,  the  first 
thing  used,  was  the  Testimony  of  the  Be- 
witched.”* 

Its  general  character  may  be  succinctly  stated 
as  follows:  First,  The  bewitched  would  in  the 

presence  of  the  accused,  or  when  brought  into 
court  to  bear  testimony, be  thrown  into  “fits”  and 
a state  of  insensibility.  This  was  regarded  as  an 
evidence  that  the  accused  had  mysterious  super- 
human power  over  them.  These  “tortures”  are 
constantly  referred  to  in  the  course  of  the  trials. 
We  are  told  for  instance,  in  one  case, that  “It 
cost  the  Court  a wonderful  deal  of  Trouble,  to 
hear  the  Testimonies  of  the  Sufferers;  for  when 
they  were  going  to  give  in  their  Depositions, 
they  would  for  a long  time  be  taken  with  Fits, 
that  made  them  incapable  of  saying  anything.  ”t 

Second,  When  in  these  “fits”  or  “tortures”  the 
“afflicted”  ones  would  accuse  by  name  those  whom 
they  declared  to  be  the  cause  of  their  sufferings. 

* Ibid  p.  130.  While  a variety  of  other  testimony  was  used  by  way  of 
corroboration,  this  testimony  is  everywhere  the  most  prominent. 

t Ibid,  p,  122. 


HISTORICAL  RE  WE  IV  OF  DE MONISM 


305 


This  kind  of  evidence  was  very  common  in  the 
trials  and  had  great  weight  with  the  juries  and 
judges. 

Third,  Further  evidence  of  the  guilt  of  the 
accused  was  found  in  the  fact  that  they  had,  as  it 
appeared,  an  influence  over  the  “bewitched” 
when  they  were  in  a state  of  unconsciousness, 
which  influence  no  one  else  possessed.  For  in- 
stance it  is  said  of  one  case:  “It  was  also  found 

that  the  Sufferers  were  not  able  to  bear  her 
Look,  as  likewise,  that  in  their  greatest  Swoons, 
they  distinguished  her  Touch  from  other  Peoples, 
being  thereby  raised  out  of  them.”* 

Fourth.  Still  further  evidence  was  found 
against  the  accused  in  the  fact  that  the  “be- 
witched” were  restored  to  their  normal  condi- 
tion when  the  accused  were  convicted.  Numer- 
ous cases  of  this  kind  are  given  in  evidence. 

That  the  decision  of  these  cases  turned  on  the 
testimony  of  the  “bewitched”  while  in  these  ab- 
normal conditions  is  further  evidenced  by  Sir 
Matthew  Hale’s  charge  in  the  trial  of  Rose  Cul- 
lender and  Amy  Duny.  “The  Judge  told  the 
Jury,  they  were  to  inquire  now,  first  whether 
these  Children  were  bewitched;  and  secondly, 
whether  the  Prisoners  at  the  Bar  were  guilty  of 
it.”f 

Proceeding  on  the  conclusion  that  the  principal 

* Ibid.  p.  149. 

t The  Wonders  of  the  Invisible  World,  p.  119. 


20  Demon 


806 


DEMON-POSSESSION 


ground  of  the  conviction  of  those  accused  of 
witchcraft  was  the  evidence  furnished  by  the  “be- 
witched,” what  opinion  are  we  to  adopt  with 
reference  to  the  character  of  these  witnesses, 
and  of  their  depositions  ? Some  have  attempt- 
ed to  show  that  their  testimony  is  to  be  attributed 
wholly  to  fraud,  and  have  regarded  the  “afflicted” 
as  adroit  actors  and  deceivers.  Perhaps  much 
that  appeared  in  these  trials  is  referable  to  de- 
ception; but  to  endeavor  thus  to  explain  all  the 
phenomena  presented  is  to  attribute  a degree 
of  ignorance  and  obtuseness  to  the  intelligent 
men  of  that  age  which  is  inconceivable.  It  is 
to  suppose  that  a few  ignorant  children  were  able 
for  months  together  to  deceive  the  wisest  heads 
of  New  England;  and  that  in  that  age  intellect- 
ual ability  was  at  its  maximum  in  childhood,  and 
diminished  with  increasing  age. 

Most  writers  have  acknowledged  something  in 
the  “bewitched,”  not  to  be  accounted  for  on  or- 
dinary principles,  which  they  have  attributed  to 
hallucination , nervous  disease , hysteria  and  hyp- 
nosis. Any  attempt,  however,  to  explain  in  de- 
tail the  acknowledged  phenomena  by  any  of  the 
above  hypotheses,  will  show  how  unsatisfactory 
they  are,  and  how  inadequate  to  cover  the  whole 
ground. 

The  author  of  the  last  and  one  of  the  ablest 
works  on  “Salem  Witchcraft”  gives  the  following 
estimate  of  his  own  theory,  and  of  those  pre- 


HISTORICAL  REVIEW  OF  DEMONISM 


307 


viously  propounded,  for  explaining  these  events. 
“I  only  desire  to  suggest  what  may  have  been; 
something  which  offers,  perhaps,  a rational  ex- 
planation of  the  beginning  of  this  horrid  night- 
mare. Certainly  such  a course  is  as  plausible, 
as  reasonable,  and  has  as  much  basis  of  fact  as  any 
of  the  theories  heretofore  advanced.  We  know 
nothing  about  these  things  as  matter  of  know- 
ledge; all  is  conjecture.”* 

There  is  another  theory  for  explaining  the 
phenomena  of  the  so-called  “Salem  Witchcraft” 
which  deserves  more  attention  from  writers  on 
this  subject  than  it  has  hitherto  received.  It  is 
the  theory  which  was  held  by  some  of  the  accused. 
Not  a few  of  them  when  under  trial  evinced  a 
consistency,  truthfulness,  and  conscientiousness 
worthy  of  Christian  martyrs,  preferring  to  die 
rather  than  falsify  themselves.  They  seem  to 
have  been  the  only  ones  who  in  that  time  of  ex- 
citement manifested  mental  poise,  cool  judgment, 
and  composure.  These  they  maintained  even 
in  the  turmoil  of  the  court,  and  on  the  scaffold. 
When  asked  in  court  how  the  tortures  and  ab- 
normal conditions  of  the  “afflicted”  were  to  be 
accounted  for,  if  they  were  not  “bewitched,” 
their  answer  in  several  instances  was  that  they 
were  caused  by  the  devil\  and  I am  strongly  in- 
clined to  agree  with  them.  What  reason  is  there 
to  prevent  us  from  supposing  that  the  “afflicted” 

* Witchcraft  in  Salem  Village.  By  W.  S.  Nevins.  p.  52. 


308 


DEMON-POSSESSION 


were  controlled  by  demons  directly  and  imme- 
diately without  the  intervention  of  a human 
instrument,  the  so-called  “witch”? 

This  hypothesis  furnishes  a consistent  and  ade- 
quate explanation  of  all  the  facts  without  dis- 
crediting honest  testimony,  or  requiring  any 
stretching  or  straining  it  to  cover  the  ground. 

It  is  recommended  by  the  fact  that  many  of 
the  pathological  and  psychological  symptoms 
of  the  “afflicted”  correspond  to  well  known  symp- 
toms of  demon-possession.  On  this  hypothesis, 
the  actions  and  words  of  the  “afflicted”  are  seen 
to  be  natural  and  consistent.  When  in  their 
tortures  they  uttered  fiendish  accusations  against 
the  innocent,  they  were  but  the  mouth-pieces  of 
demons.  We  are  no  longer  required  to  puzzle 
ourselves  to  account  for  inexperienced  and  uned- 
ucated girls  succeeding,  by  such  strange  and  un- 
precedented methods,  in  turning  the  heads  of 
juries,  judges  and  the  populace;  but  these  results 
are  referred  to  an  agency  both  competent  and 
morally  suited  to  the  work.  The  fact  of  these 
girls  declaring,  when  in  their  normal  condition 
that  they  had  no  ill-will  towards  the  accused, 
and  did  not  know  what  they  had  said  when  ac- 
cusing them,  as  well  as  the  remorseful  confessions 
of  some  of  them  years  afterwards,  entirely  har- 
monizes with  this  theory. 

This  hypothesis  also  goes  far  to  explain  the  acts 
and  vindicate  the  character  of  the  judges  and 


HISTORICAL  REVIEIV  OF  DEMONISM 


309 


jurors.  They  proceeded  on  the  conviction  that 
the  “fits”  of  the  “afflicted”  were  abnormal — that 
they  could  not  be  accounted  for  on  natural  prin- 
ciples, and  were  to  be  attributed  to  evil  spirits. 
If  the  theory  now  proposed  is  the  true  one,  they 
were  not  deluded  on  this  point,  but  simply  made 
the  mistake  of  regarding  the  innocent  accused, 
instead  of  the  “afflicted,”  as  the  instrument  of 
evil  spirits;  being  misled  by  the  view  of  witch- 
craft so  common  in  that  age,  and  by  the  law 
which  they  themselves  were  administering. 

When  we  consider  this  hypothesis  as  it  is  re- 
lated to  Satan,  and  his  character,  and  designs, 
everything  is  natural  and  consistent.  All  his 
attributes  as  a deceiver,  a liar,  a murderer,  and 
a false  accuser,  re-appear  conspicuously  in  this 
one  transaction.  The  Christian  world  was 
amazed  and  paralyzed  while  Satan  the  active 
agent,  concealed  behind  the  mask  of“witchcraft,” 
though  recognized,  was  totally  misplaced. 

It  is  the  habit  of  writers  now-a-days,  shun- 
ning any  intimation  of  Satanic  agency,  to  speak 
of  this  calamity  as  a “moral  cyclone,”  “a  whole- 
sale delusion,”  “a  neighborhood  insanity,”  all 
produced  by  that  vague  impersonal  intangible 
something  called  “witchcraft,”  which  attacks 
individuals  and  communities  like  the  plague,  and 
from  which  there  is  no  sure  means  of  escape. 

So  the  term  witchcraft,  which  seems  to  have 
been  so  largely  misconceived,  and  often  so 


310 


DEM  ON-POSSF.SSJON 


grievously  misapplied,  though  an  integral  part 
of  the  English  language  from  Anglo-Saxon  times, 
is  one  about  which  men  write  essays  and  books 
as  the  Chinese  do  about  the  dragon  and  phoenix. 
Even  where  the  devil’s  agency  has  been  plainly 
seen  and  acknowledged,  men  have  been  totally 
deceived  as  to  the  real  direction  and  character  of 
his  operation,  and  have  thus  become  his  ready 
prey. 

Were  it  not  well  to  substitute  “devil-craft”  for 
“witchcraft;”  to  believe  in  the  Bible  doctrine  of 
Satan  as  an  actual  and  personal  enemy?  Had 
the  courts  in  Salem  proceeded  on  the  Scriptural 
presumption  that  the  testimony  of  those  under 
the  control  of  evil  spirits  would,  in  the  nature  of 
the  case,  be  false,  such  a thing  as  the  Salem 
tragedy  would  never  have  been  known. 

It  is  possible  that  the  definition  is  at  fault 
which  conveys  the  popular  conception  of  a witch 
and  witchcraft.  If  we  should  broaden  the  defi- 
nition, and  say  that  a witch  is  a person  in  collu- 
sion, either  voluntary  or  enforced,  with  a demon; 
and  witchcraft  is  whatever  act  or  art  such  a 
person  may  practice  in  the  proper  character  of 
a witch — then  real  witchcraft  would  seem  not  to 
be  wanting.  In  this  case  we  need  not  assume 
that  the  witch  has  necessarily  made  a deliberate, 
formal  and  voluntary  compact  with  the  devil; 
nor  yet  that  the  witch,  in  her  own  person,  freely 
designs  to  inflict  an  injury  upon  others.  But 


HISTORICAL  REVIEW  OF  DEMON  ISM 


Sll 


we  can  identify  the  witch  and  her  arts  as  one  in 
kind  with  the  ancient  Delphic  priestess  and  the 
modern  medium,  with  their  arts,  and  as  subject 
to  some  form  of  demon-possession.  Perhaps  to 
the  same  family  belong  the  founders  of  some 
false  religions,  the  medicine  men  of  the  American 
aborigines,  the  fetish  priests  of  Africa,  the  magi- 
cians of  Ancient  Egypt,  and  of  modern  India. 
But  on  this  hypothesis,  there  were  no  witches  in 
Salem,  but  rather  demoniacs,  and  these  must  be 
identified  with  the  “afflicted,”  not  the  accused. 

I am  well  aware  that  the  views  here  presented, 
of  the  continued  presence  and  agency  of  Satan  in 
individual  and  public  affairs,  will  be  scornfully  re- 
jected by  many  persons  of  education  and  culture. 
These  views,  however,  have  the  sanction  of 
many  names  which  command  universal  respect. 

From  one  of  these,  Frederick  Denison  Maurice, 
I beg  to  introduce  the  following  quotations.  In 
speaking  of  the  belief  in  the  influence  of  evil  spirits 
over  bodies  and  souls  of  men,  he  says:  “This 

belief  we  may  often  have  been  inclined  to  look  up- 
on as  the  most  degrading  and  despicable  of  all, 
from  which  a sounder  knowledge  of  physics,  and 
of  the  freaks  and  capacities  of  the  human  im- 
agination has  delivered  us.  Are  we  sure  that  the 
deliverance  has  been  effected?  Are  we  sure  that 
the  fears  of  an  invisible  world,  of  a world  not  to 
come,  but  about  us,  are  extinct  ? . . . Are  we  sure 
that  all  our  discoveries,  or  supposed  discoveries 


312 


DEMON-POSSESSION 


respecting  the  spiritual  world  within  us,  may  not 
be  appealed  to  in  confirmation  of  a new  demon- 
iac system?  Are  we  sure  that  the  very  enlighten- 
ment, which  says  that  it  has  ascertained  Chris- 
tian stories  to  be  legends,  will  not  be  enlisted 
on  the  same  side,  because  if  we  only  believe 
these  facts,  it  will  be  so  easy  to  show  how  those 
falsities  may  have  originated? 

“Oh ! let  us  give  over  our  miserable  notion 
that  poor  men  only  want  teaching  about  things 
on  the  surface,  or  will  ever  be  satisfied  with  such 
teaching.  They  are  groping  about  the  roots  of 
things,  whether  we  know  it  or  not.  You  must 
meet  them  in  their  underground  search,  and 
show  them  the  way  into  daylight,  if  you  want 
true  and  brave  citizens,  not  a community  of  dupes 
and  quacks.  You  may  talk  against  deviltry  as 
you  like;  you  will  not  get  rid  of  it  unless  you  can 
tell  human  beings  whence  comes  that  sense  of  a 
tyranny  over  their  own  very  selves,  which  they 
express  in  a thousand  forms  of  speech,  which  ex- 
cites them  to  the  greatest,  often  the  most  profit- 
less, indignation  against  the  arrangements  of  this 
world;  which  tempts  them  to  people  it,  and 
heaven  also,  with  objects  of  terror  and  despair. 

“There  is  no  disguising  it,  the  assertion  stands 
broad  and  patent  in  the  four  gospels,  construed 
according  to  any  ordinary  rules  of  language:  — 
the  acknowledgment  of  an  evil  spirit  is  charac- 
teristic of  Christianity.”* 

* Theological  Essays  pp.  32-34* 


HISTORICAL  RE  HE  IV  OF  DEMONISM 


313 


Another  and  more  recent  form  of  spiritism  will 
be  considered  in  the  next  chapter. 

The  highest  authority  in  English  upon  the  life  of  Mahomet  is  Sir  Wil- 
liam Muir,  LL.  D.  See  his  “ Life  of  Mahomet  from  original  Sources,  New 
Ed.  [Abridged  from  the  first  Ed.,  in  four  vols.]  With  an  index,  London. 
Smith , Elder  <5r»  Co.,  1878”  The  entire  third  chapter  of  this  work,  pp.  38-59 
on  “The  Belief  of  Mahomet  in  His  Own  Inspiration,”  may  be  read  in  this 
connection  with  great  interest. 

In  a review  of  the  present  work,  in  its  first  edition,  printed  in  The 
Nation,  N.  Y.,  Aug.  22,  1895,  the  writer  speaks  as  follows: 

“The  phenomenon  which  announces  itself  as  demon-possession  has 
never  ceased  since  men  were  men,  and  is  probably  as  frequent  at  the 
present  day  in  New  York  and  Boston  as  it  ever  has  been  at  any  time  and 
place  in  history.  It  follows  at  all  times  the  local  and  temporal  fashions 
and  traditions,  and  from  causes  which,  once  more,  would  form  a highly 
interesting  problem  to  unravel,  it  has  with  us  assumed  a benign  and  opti- 
mistic, instead  of  a diabolical  and  hurtful  form,  constituting  what  is 
familiarly  known  to-day  as  Mediumship.  It  differs  from  all  the  classic 
types  of  insanity.  * * * Of  its  causes,  apart  from  suggestion  and  imita- 
tion, absolutely  nothing  definite  is  known,  the  psychical  researchers 
being  the  only  persons  who  at  present  seem  to  believe  that  it  offers  a 
serious  problem  for  investigation.  The  Charcot  school  has  assimilated  it 
to  hysteria  major , with  which  it  unquestionably  has  generic  affinities,  but 
just  why  its  specific  peculiarities  are  what  they  are,  this  school  leaves 
unexplained.  The  name  hysteria,  it  must  be  remembered,  is  not  an 
explanation  of  anything,  but  merely  the  title  of  a new  set  of  problems.” 
The  chapter  on  Salem  Witchcraft  by  W.  F.  Pool  in  Windson’s  “ Me- 
morial History  of  Boston  ” has  been  called  “ the  masterpiece  in  English 
literature  on  that  subject.” 

See  Bibliotheca  Sacra,  April,  igoo,  page  285. 


CHAPTER  XVII. 


SPIRITUALISM. 

The  number  of  “Spiritualists”  in  the  world  has 
been  reckoned  at  20,000,000.  This  is  probably 
an  overestimate.  Making  all  allowance  for  ex- 
aggeration the  number  is  very  large,  and,  until 
recently  at  least,  has  been  rapidly  increasing. 
As  early  as  1875  spiritualists  had  forty  periodi- 
cals advocating  their  peculiar  views.  Besides 
these  they  have  their  book  literature,  their  lec- 
ture halls,  and  their  popular  conventions. 

Spiritualism — or  more  properly  spiritism — is 
avowedly  based  on  communications  with  disem- 
bodied spirits.  As  one  of  the  great  intellectual 
forces  entering  into  modern  thought  and  civil- 
ization it  challenges  our  serious  consideration. 
In  the  present  chapter  it  is  not  proposed  to  enter 
upon  an  elaborate  examination  of  it;  such  an 
undertaking  being  foreign  to  the  object  and 
scope  of  this  work. 

We  assume  that  the  phenomena  which  spirit- 
ualism presents  have  a large  substratum  of  truth. 
This  conclusion  is  adopted  because  the  Scriptures 
imply  that  physical  phenomena  resulting  from  the 

314 


SPIRITUALISM 


315 


agency  of  spirits  are  in  accordance  with  natural 
laws,  and  may  be  expected  as  ordinary  events  of 
experience;  because  large  numbers  of  educated 
men  have  been  influenced  by  the  evidence  which 
it  presents  to  acknowledge  the  reality  of  cer- 
tain of  its  phenomena,  and  to  add  their  names 
to  the  increasing  numbers  of  its  adherents; 
and  also  because  experts  and  specialists  in 
Germany,  France,  England  and  the  United  States, 
have  carefully  examined  its  alleged  facts,  and 
declared  to  the  world  that  they  have  found  phe- 
nomena which  could  not  be  explained  by  any 
known  physical  laws. 

The  above  assumption  is  not  invalidated  by  the 
not  infrequent  discovery  of  fraud  among  the  ad- 
herents of  spiritualism.  A score  of  impostures 
will  not  overthrow  the  evidence  of  one  fact. 
Though  it  may  be  admitted  that  the  existence  of 
numerous  impostures  tends  to  produce  a pre- 
sumption that  all  is  imposture,  it  is  equally  true 
on  the  other  hand,  that  on  the  supposition  of  the 
phenomena  of  spiritualism  being  real,  imposture 
is  to  be  expected.  This  is  true  to  a greater  or 
less  degree  of  almost  every  known  science.  For 
instance,  how  much  fraud,  imposture  and  failure 
to  effect  promised  results  are  found  in  the  history 
of  medical  practice.  Spiritualism  is  not  the  only 
system  in  which  untrained  and  incompetent  per- 
sons, bring  reproach  upon  themselves  and  those 
of  whom  they  are  the  self-appointed  representa- 


316 


DEMON-POSSESSION 


tives.  Even  persons  who  have  facts  to  present, 
often  add  to  these  facts  and  phenomena  meretri- 
cious accessories,  in  order  to  increase  their  at- 
tractions and  make  them  more  startling  to  the 
public  eye.  We  must  remember  that  the  deceit 
of  the  fictitious  accessories  may  be  detected  ,and 
the  author  of  them  unmasked,  while  the  actual 
facts  remain  unaffected. 

The  British  “Society  for  Psychical  Research,” 
and  the  more  recently  organized  “American 
Psychical  Society,”  have,  by  their  investigations 
elicited  many  facts  that  illustrate  this  discussion. 
But  the  facts  which  they  gather  from  the  credi- 
ble testimony  of  others  who  have  witnessed  them 
in  their  ordinary  surroundings,  are,  in  general, 
much  more  striking  than  those  which  the  inves- 
tigating committees  witness  in  the  course  of 
their  own  experiments. 

In  1887  there  was  published  in  Philadelphia, 
by  J.  B.  Lippincott  Co.,  “A  Preliminary  Report 
of  the  Commission  Appointed  by  the  University 
of  Pennsylvania  to  Investigate  Modern  Spiritual- 
ism, in  Accordance  with  the  Request  of  the  Late 
Henry  Seybert.”  The  well-chosen  members  of 
this  commission  took  much  time  and  care  to 
arrive  at  satisfactory  evidence  and  explanation 
of  spiritualistic  phenomena.  But  it  is  hardly  to 
be  wondered  at  that  their  efforts  did  not  result 
in  any  very  decided  conclusions.  On  the  sup- 
position that  spiritualism  is  only  a system  of 


SPIRITUALISM 


B17 


delusion  and  deception,  no  results  were  to  be  ex- 
pected. On  the  supposition  that  spiritualistic 
phenomena,  when  genuine,  are  produced  by 
demons,  it  is  hardly  reasonable  to  suppose  that 
these  demons  would  voluntarily,  gratuitously  and 
without  restraint,  submit  themselves  to  an  ex- 
amination which  might  only  serve  to  disclose 
their  actual  character,  instead  of  confirming  false 
pretensions,  or  might  thwart  the  very  object  of 
their  manifestations. 

Any  experiment  to  be  successful  must  conform 
to  all  the  conditions  of  the  case.  An  experi- 
ment with  spirits  can  never  be  like  one  made  in 
chemistry  or  physics.  A spirit  is  an  intelligent 
and  moral  being  who  may  be  supposed  to  have 
some  choice  as  to  where  and  how  to  exhibit  its 
presence  and  power.  A spirit  must  be  sensitive 
to  the  moral  conditions  and  atmosphere  that 
surround  it,  and  must  be  governed  by  moral 
affinities  and  antipathies.  Things  that  a spirit 
will  do  in  one  company  it  cannot  or  will  not  do 
in  another.  If  spirits  have  anything  to  do  with 
these  phenomena  they  have  some  purpose  in 
what  they  do,  and  are  seeking  to  accomplish 
some  end.  They  will  naturally  do  most  where 
the  conditions  are  most  favorable  to  this  end. 

We  may  suppose  some  medium,  or  witch,  or 
pythian  oracle  to  be  powerfully  possessed  by  a 
familiar  spirit,  and  both  the  spirit  and  its  sub- 
ject eager  to  exhibit  that  power  in  pursuit  of  its 


318 


DEMON-  POSSESSION 


usual  aims.  Yet  in  the  presence  of  persons  in 
whom  there  may  be  recognized  a sufficiently 
pronounced  moral  antagonism,  the  medium  or 
spirit  may  be  utterly  helpless,  or  so  guarded  that 
nothing  is  done.  If  evil  spirits  are  the  agents  in 
question,  then  obviously  they  would  show  forth 
their  true  character  principally  in  those  com- 
munities or  companies  most  congenial  to  them, 
and  most  thoroughly  under  their  sway,  and  they 
would  suit  their  wonders  to  their  hopes  of  secur- 
ing the  confidence  and  subserviency  of  their 
witnesses.  But  if  mankind  is  so  beset  by  evil 
spirits  we  may  herein  gratefully  recognize  our 
source  of  safety,  being  sure  that  those  have  least 
to  fear  who  are  most  indwelt  and  possessed  by 
the  Holy  Spirit  of  Christ  and  of  God.  And  just 
as  an  evil  spirit  will  come  to  those  who  seek  it, 
so  the  Holy  Spirit  is  sensitive  and  responsive  to 
our  faith. 

“Ye  are  of  God,  little  children,  and  have  over- 
come them;  because  greater  is  he  that  is  in  you, 
than  he  that  is  in  the  world.”* 

“You  may  then,”  to  use  the  words  of  Dr.  Aus- 
tin Phelps,  t “take  the  crude  mass  of  the  phenom- 
ena alleged,  and  set  aside  a certain  proportion, 
large  or  small,  as  you  please,  to  the  account  of  the 
rascality  which  the  system  somehow  attracts  to 
itself  as  a ship’s  bottom  does  barnacles.  Strike 
off  another  portion,  as  probably  due  to  the  honest 

* i John  iv.  4. 

t Spiritualism  pp.  24.25, 


SPIRITUALISM 


310 


exaggeration  of  credulous  or  prejudiced  observ- 
ers. Cancel  another  section,  as  explicable  by 
electric  laws,  or  by  principles  of  the  animal  econ- 
omy, and  especially  by  laws  of  disease  well 
known  to  science.  Ignore,  if  you  must,  every- 
thing else  which  is  purely  physical,  as  likely  to 
be  one  day  explained  by  physical  laws  yet  to  be 
discovered.  Eliminate  something  more  for  the 
incertitude  of  psychological  research,  when 
pressed  beyond  the  facts  of  the  general  conscious- 
ness. After  all  these  deductions  spiritualism  is 
apparently  right  in  claiming  that  a residuum  of 
fact  remains,  which  goes  straight  to  the  point  of 
proving  the  presence  and  activity  of  extra-hu- 
man intelligence.  For  one,  I must  concede  that, 
at  least,  as  a plausible  hypothesis.”* 

The  above  admission  will  no  doubt  be  regarded 
by  many  as  a dangerous  concession  to  spiritual- 
ists. We,  however,  concede  nothing  which  is  pe- 
culiar to  spiritualism,  but  only  the  existence  of 
certain  phenomena  with  which  the  world  has  been 
familiar  in  all  ages,  and  to  which  multitudes  at  the 
present  day  are  eye-witnesses  in  all  lands.  The 
effect  of  denying  the  existence  of  these  phenomena 
is  to  lose  influence  over  those  who  witness  them; 
to  confirm  the  assertion  of  spiritualists  that  we  are 
only  blind  guides,  and  to  leave  those  who  are 

* In  the  work  entitled  “Ten  Years  With  Spiritual  Mediums”  to 
which  reference  has  been  made  in  Chapter  xii,  while  the  author  rejects 
and  combats  the  assumption  of  the  agency  of  spirits  in  producing  the 
phenomena  of  spiritualism,  he  still  does  not  question  the  reality  of  the 
phenomena. 


320 


DEMON-POSSESSION 


honestly  seeking  an  explanation  or  facts  of  con- 
sciousness to  the  instruction  and  guidance  of 
spiritualists.  Dr.  Phelps  well  remarks  “that  no 
very  attenuated  hypothesis  of  any  kind,  in  ex- 
planation of  the  phenomena  in  question,  can 
meet  the  case  as  it  presents  itself  to  the  popular 
mind.  Shadowy  conjectures  on  the  subject  will 
seem  so  glaringly  inadequate,  that  they  will  only 
shift  the  charge  of  credulity  to  ourselves.” 

Proceeding  on  the  assumption  that  communi- 
cations are  received  from  spirits,  the  question 
remains,  from  what  kind  of  spirits  do  they  come? 
Are  they  good  spirits,  or  are  they  bad  spirits? 
Do  they  tell  us  truth  or  falsehood?  Is  it  their 
object  to  benefit  or  to  injure  us? 

It  would  be  difficult  to  find  any  discussion  of 
this  subject  more  candid,  or  more  thorough,  than 
the  nine  lectures  delivered  by  Joseph  Cook  in 
Boston  in  1880.* 

In  these  Mr.  Cook  remarksf  that  “Two  points 
are  in  debate  concerning  spiritualism — the  reality 
of  communications  between  spirits  and  men,  and 
the  trustworthiness  of  these  communications  as 
a source  of  religious  knowledge.”  * * * “The 
great  error  of  our  time  in  dealing  with  spiritual- 
ism is  that  we  do  not  sufficiently  emphasize  the 
fact  that  the  question  between  the  biblical  view 

* Full  reports  of  these  are  to  be  found  in  The  Independent , N.  Y. 
1880,  Jan.  29  to  March  25.  A few  supplementary  lecturesbased  on  later 
material,  would  if  prepared  make  the  whole  series  well  worth  republica- 
tion. 

t See  Independent,  March  4.  1880. 


SPIRITUALISM 


321 


and  the  spiritualistic  view  of  the  world  is  not 
as  to  the  reality  of  communications  of  spirits 
with  men,  but  as  to  their  trustworthiness?” 

This  issue  can  be  determined  only  as  moral 
tests  are  used  as  well  as  those  which  are  physical, 
and  rational. 

In  comparing  the  phenomena  of  spiritualism, 
alleged  or  actual,  with  those  of  demon-possession 
as  presented  in  previous  chapters,  we  are  struck 
with  the  remarkable  correspondence  between 
them.  Some  obvious  points  of  resemblance 
may  be  given  in  general  as  follows: 

i st.  The  use  of  a medium  for  the  purpose  of 
holding  communication  with  spirits. 

2d.  Necromancy,  or  professed  communica- 
tions with  the  dead  by  the  intervention  of  a me- 
dium. 

3rd.  The  invoking  or  summoning  of  spirits 
by  means  of  hymns  or  prayers. 

4th.  Receiving  communications  from  spirits 
by  writing,  through  methods  more  or  less  direct 
and  immediate. 

5th.  Gradual  “development”  or  training  by 
which  the  medium  or  subject,  and  the  spirits,  are 
brought  en  rapport , so  that  the  medium  becomes 
ready  and  responsive  in  performing  his  new  func- 
tions. 

6th.  Obtaining  prescriptions  and  healing  dis- 
eases by  spirits,  though  the  intervention  of  a 
medium. 


21  Demon 


322 


DEMON-POSSESSION 


7th.  Carrying  on  communications  with  spirits 
through  a medium  by  the  use  of  spoken  language, 
or  by  raps,  or  other  arrangements  and  devices. 

8th.  The  mysterious  appearance  and  disap- 
pearance of  lambent  lights  and  flames. 

9th.  Levitation,  suspension  in  the  air,  and 
transference  from  one  place  to  another  of  crock- 
ery, household  utensils,  and  other  objects,  in- 
cluding also  men,  either  in  a conscious  or  uncon- 
scious state. 

ioth.  Haunted  houses,  mysterious  opening 
and  shutting  of  doors,  and  other  similar  phe- 
nomena. 

nth.  The  moving  of  furniture  and  other  ob- 
jects without  physical  contact. 

1 2th.  Rappings,  clattering  of  dishes,  and  un- 
usual noises  and  disturbances,  without  any  phys- 
ical cause  which  can  be  found. 

13th.  Impressions  by  unseen  hands,  some- 
times gentle,  and  sometimes  violent,  producing 
physical  pain  and  injuries. 

14th.  The  nervous  and  muscular  symptoms 
peculiar  to  the  demoniac,  and  often  to  the 
medium  during  possession,  or  its  initial  stage. 

The  above  points  cover  the  general  phenomena 
connected  with  what  is  called  “spiritualism,”  and 
show  that  it  is  in  accordance  with  the  demonism 
of  China,  and  other  countries,  and  of  the  Bible. 
We  have  seen  that  the  Scriptures  categorically 
and  authoritatively  attribute  such  manifestations 
to  demons,  the  agents  of  the  devil. 


SPIRITUALISM 


323 


It  is  a striking  fact  that  the  Chinese  uniformly 
attribute  these  phenomena  to  evil  spirits  whom 
they  fear  and  hate.  To  be  possessed  by  an  evil 
spirit  they  consider  a misfortune  and  a disgrace. 
Mediums,  those  who  invoke  and  hold  intercourse 
with  spirits,  are,  from  a supposed  necessity, 
often  consulted,  but  are  never  regarded  with 
respect  or  affection.  The  general  name  given 
to  all  forms  of  spirit  manifestations  is  “sie”,  a 
term  which  combines  the  ideas  corrupt,  injuri - 
ous, demoralizing,  debasing . 

Spiritualists  will  no  doubt  insist  that  the  as- 
sertion that  the  phenomena  in  question  are  the 
work  of  evil  spirits,  and  none  others,  is  both 
gratuitous  and  malicious.  Is  not  “mediumship”, 
however,  in  the  very  nature  of  the  case  evil?  I 
believe  it  to  be  but  another  name  for  demon- 
possession. What  are  the  moral  accompani- 
ments and  sequences  of  mediumistic  practices? 
Who  does  not  know  them?  What  is  their  moral 
tone?  What  is  their  final  tendency?  What 
type  of  character  most  widely  prevails  among 
confirmed  and  persistent  spiritualists?  How  do 
they  stand  related  to  the  New  Testament  Christ? 

The  Bible  teaches  us  that  to  have  intercourse 
with  a “familiar  spirit”  is  a voluntary  act  of  dis- 
loyalty to,  and  rebellion  against  God.  It  is  for- 
saking God,  and  holding  intercourse  with,  and 
becoming  the  agent  of  his  avowed  enemy,  the 
devil. 


324 


DEMON-POSSESSION 


There  were  instructions  given  in  the  New 
Testament,  specific,  simple  and  infallible  for  de- 
termining the  character  of  spirits  holding  com- 
munications with  men.  There  was  a command, 
“Believe  not  every  spirit,  but  try  the  spirits 
whether  they  are  of  God;  because  many  false 
prophets  are  gone  out  into  the  world.”*  And  a 
test  was  given  “Every  spirit  that  confesseth  not 
that  Jesus  Christ  is  come  in  the  flesh  is  not  of 
God.”  t But  in  applying  this  Scripture  test  to 
spiritism  in  the  present  age  we  meet  at  once  with 
difficulties.  First,  because  some  spiritualists 
may  not  deny  the  fact  of  our  Saviour’s  having 
come  in  the  flesh;  and  secondly,  from  the  want 
of  such  an  authorized  presentation  of  the  tenets 
of  spiritualism  as  will  be  accepted  by  its  adher- 
ents. Spiritualists  have  never,  so  far  as  we  are 
aware,  published  an  authoritative  statement  of 
their  beliefs.  Their  representative  literature, 
however,  furnishes  evidences  of  its  tendency  and 
temper  which  are  unmistakable.  From  a mass 
of  this  kind  of  material  a few  specimens  only  can 
be  given  here. 

In  a long  article  in  a spiritualist  “Weekly  Jour- 
nal ’’there  appeared  the  following  under  the  title 
“The  Genuine  Teachings  of  Jesus,  The  Synopti- 
cal Gospels  and  John,  Jesus  and  the  Talmud,”  etc. 

“It  is  to  Paul,  not  to  Jesus,  we  owe  the  abro- 


* I John,  iv,  i. 
t I John.  iv.  3. 


SPIRITUALISM 


325 


gation  of  the  law;  it  was  to  Paul’s  influence  that 
the  writer  of  Hebrews  opposed  sacrificing  bulls 
and  goats.  Jesus  had  nothing  to  do  with  it.” 

. . . “Jesus  had  defects  and  imperfections  like 
all  other  men.”  ....  “It  is  an  absurd  idea 
that  Jesus  was  a perfect  man,  or  any  more  Divine 
than  any  other  man.  He  was  a simple  Jewish 
enthusiast  and  religious  reformer,  foolishly  sup- 
posing himself  the  Messiah,  thereby  coming  to 
an  untimely  death.”* 

A letter  to  the  editor  of  the  same  Journal  pre- 
sents the  claims  of  spiritualism  as  a new  and 
better  religion  than  Christianity  in  these  words: 
“How  can  professed  spiritualists  scout  the  idea 
that  spiritualism  is  a religion?  Has  not  spirit- 
ualism done  a thousand  fold  more  for  us  than 
theology  or ‘ Christ  and  him  crucified,’  in  open- 
ing the  portals,  and  giving  us  real  glimpses  of  the 
life  to  be,  giving  us  line  upon  line  of  philosophy 
of  existence  in  both  spheres?” 

The  following  extracts  are  from  a somewhat 
elaborate  work  on  “Moral  Philosophy”  highly 
recommended  by  spiritualists.  Speaking  of 
Christian  obedience  the  writer  says:  “To  be- 

lieve the  Bible  and  obey  the  Christian  church  is 
the  obedience  intended.  We  unqualifiedly  say 
that  a man  owes  no  such  obedience,  and  has 
no  such  duties.”  . . . “The  slow  relinquish- 

ment of  the  personality  of  God  has  left  this  doc- 


Religio-Philosphical  Journal  January  14, 1880. 


326 


DEMON-POSSESSION 


trine  in  a most  precarious  state,  and  with  its  fall 
Christianity  ceases  to  exist.”* 

The  following  gives  the  author’s  estimate  of 
Christ’s  work  of  atonement.  “Slaughtered  ox- 
en, hecatombs  of  human  victims,  or  ten  thous- 
and bleeding  Christs  will  not  atone  for  the  least 
transgression  of  the  laws  of  our  being.”  .... 
“The  true  redemption  is  not  through  the  blood  of 
Christna  of  India,  a pilgrimage  to  the  shrine  of 
Mohammed,  or  the  efficacy  of  Christ’s  blood, 
but  by  compliance  with  the  laws  of  the  physical 

and  spiritual  worlds.” “Terrible  is  the 

significance,  and  humiliating  to  the  student  of 
history  are  the  words,  ‘peace  with  God,’  ‘lost 
from  God,’  ‘reconciled  unto  God,’  ‘atonement,’ 
‘salvation  through  the  blood  of  the  lamb,  ’ ‘re- 
generation, ’ an  endless  vocabulary  which  is  fos- 
silized ignorance,  credulity,  folly,  selfishness, 
fear  and  rascality.”  Quotations  of  this  kind 
might  be  multiplied  indefinitely. 

There  is  little  room  for  doubt  that  spiritualism 
antagonizes  all  the  distinctive  doctrines  of  Chris- 
tianity, especially  the  doctrine  that  “Jesus  Christ 
has  come  in  the  flesh,”  though  it  adapts  itself  to 
the  moral  and  religious  state  for  the  time  being 
of  those  whom  it  would  influence,  and  many 
would  not  be  entrapped  in  its  snare  if  at  times, 
it  had  not, at  least, an  outward  veneering  of  Chris- 
tianity. This  however  is  for  the  timid  novitiate  not 

* Ethics  of  Spiritualism— A System  of  Moral  Philosophy,  etc,,  p.  99- 
Ibid.,  pages  101-102. 


SPIRITUALISM 


327 


for  the  advanced  spiritualist.  Dr.  T.  L.  Nich- 
ols, a distinguished  spiritualist,  says:  “Spiritual- 
ism meets,  neutralizes,  and  destroys  Christianity. 
A spiritualist  is  no  longer  a Christian  in  any 
popular  sense  of  the  term.  Advanced  spirits  do 
not  teach  the  atonement  of  Christ;  nothing  of 
the  kind.”* 

It  is  an  important  fact  that  spiritualists  do 
themselves  acknowledge  that  the  world  is  full 
of  lying  spirits,  that  they  themselves  are  con- 
stantly deceived  by  them;  and  the  difficulty  of 
determining  whether  they  are  or  are  not  being 
deceived,  troubles  them  not  a little.  A spirit- 
ualist writing  on  “Test  Conditions”  says: 

“This  is  a topic  on  which  a great  deal  has 
been  said,  and  is  still  being  said,  within  the 
ranks  of  the  spiritualists.  Those  outside  know 
nothing  of  ‘test  conditions’  beyond  their  own 
crude  ideas  of  the  manner  in  which  spirits  should 
manifest,  if  there  be  any  spirits,  which  they 
doubt  or  deny.  A ‘test  condition’  with  them 
is  that  which  brings  the  phenomena  of  spiritual- 
ism within  the  category  of  physical  miracles. 
Many  so-called  spiritualists  are  on  the  same 
plane.” 

* * * * * * *• 

“With  the  believing  spiritualist  it  is  different. 
He  is  supposed  to  have  passed  beyond  the  mere 
test  plane.  He  is  thoroughly  and  finally  con- 


* Monthly  Magazine  of  Social  Science  and  Progressive  Literature. 


328 


DEMON-POSSESSION 


vinced  that  there  are  spirits,  and  that  they  do 
communicate  and  manifest.  Then  what  are 
physical  “test  conditions”  to  him?  He  wants 
truth.  He  knows  that  deceiving  spirits  exist  by 
millions,  that  some  spiritual  tramp  may  come 
and  personate  his  father,  for  example,  and,  hence, 
he  wants  a spiritual  condition  that  will  prevent 
this. 

“Locking  or  tying  up  the  medium  will  not  ac- 
complish this,  for  material  bonds  are  nothing  to 
spirit  power.  The  lying,  deceptive  spirit  in  the 
medium,  if  it  exist,  must  be  exorcised.  Who 
wants  to  spend  his  time  and  money  for  such 
Dead  Sea  fruits  as  catering  to  the  sports  or  tricks 
of  low,  deceptive  spirits?  Here  is  a medium, 
for  example,  that  is  discovered  in  a palpable  fraud, 
the  toggery  found  upon  her  being  publicly  ex- 
hibited; and  yet  spiritualists  sustain  her,  because 
she  is  really  a medium;  and  it  is,  they  say,  the 
spirits  that  perpetrate  the  fraud,  while  the  poor 
medium  is  innocent.  Her  mediumship  hallows 
all  she  does,  whether  good  or  bad.  Let  me  ask, 
is  fraud  any  less  a fraud  because  it  is  perpe- 
trated by  a spirit  ? 

“If  Spiritualism  is  to  be  a cloak  and  an  excuse 
for  crime,  away  with  it;  and  if  mediums  are  to 
be  sustained  in  lying,  cheating  and  swindling, 
let  it  all  perish.  This  constant  cry  of  ‘Sustain 
the  mediums,  right  or  wrong’, because  they  are 
mediums,  charging  all  their  offences — their  low 


SPIRITUALISM 


329 


disgusting  trickery — on  the  spirits,  is  a delusion 
and  a snare,  and  will,  if  it  is  continued,  sink  our 
great  cause  so  low  that  the  sun  of  truth  and  right- 
eousness will  never  be  able  to  shine  upon  it?”* 
Another  writer  says:  “For  seven  years  I held 
daily  intercourse  with  what  purported  to  be  my 
mother’s  spirit.  I am  now  firmly  persuaded  that 
it  was  nothing  but  an  evil  spirit,  an  infernal  de- 
mon who,  in  that  guise  gained  my  soul’s  confi- 
dence, and  led  me  to  the  very  brink  of  ruin.”t 
The  law  of  moral  affinities  precludes  the  idea 
that  these  rapping,  roistering  table-tipping,  lying 
spirits  invoked  by  modern  spiritualists  are  in 
any  sense  good  spirits.  Good  spirits  would  in- 
stinctively shrink  from  such  companionship  and 
methods.  The  good  “demon”  of  Socrates  is  an 
appellation  made  use  of  by  writers  who  succeeded 
Socrates,  and  was  not  used  by  Socrates  himself. 
He  spoke  of  this  mysterious  guiding  influence  as 
the  inward  “voice.”  It  seems  to  have  been  con- 
science, or  the  voice  of  God,  which  was  to  him 
so  distinct  and  authoritative  that  he  was  almost 
disposed  to  attribute  to  it  personality.  Dean 
Stanley  speaks  of  the  extraordinary  disclosures 
which  Socrates  has  himself  left  of  that 
“ divine  sign ” which  by  later  writers  was  called 
his  demon,  his  invoking  genius,  but  which  he 
himself  called  by  the  simpler  name  of  his 
prophetic  or  supernatural  “ voice. 

* SpiritualismUnveiled  by  Miles  Grant  p,  35. 
t Religio-Philosophical  Journal  Dec.  24.  1887. 
t Historyof  the  Jewish  Church,  vol.  iii.  p.  224. 


330 


DEMON-POSSESSION 


The  connection  in  which  Marcus  Aurelius  uses 
the  word  demon  shows  clearly  that  it  is  only  a 
personification  of  conscience. 

We  have  endeavored  to  present  the  real  tenets 
of  spiritualism  by  extracts  which  are  typical  and 
representative.  For  a fuller  and  more  minute 
presentation  of  its  doctrines  the  reader  is  referred 
to  its  own  publications,  a careful  perusal  of 
which  will  leave  no  room  to  doubt  that  spiritual- 
ism, off  its  guard,  denies  the  existence  of  a per- 
sonal God,  utterly  rejects  the  Bible  as  a Divine 
revelation,  and  especially  denies  the  Divinity  of 
Jesus  Christ,  and  His  work  of  atonement. 

As  to  the  adaptiveness  of  spiritualism  to  its 
ends,  let  me  quote  again  from  Dr.  Phelps — 
“Senseless  as  it  seems  to  sedate  and  Christian 
logic,  it  is  very  crafty  as  a compound  of  tempta- 
tions. Look  at  the  ingredients.  What  are  they? 
Here  are  some  truths  for  the  honest  ones,  con- 
verse with  the  dear  departed  for  the  bereaved, 
gushing  messages  for  the  affectionate,  marvels 
for  the  curious,  revelations  for  the  credulous, 
gossip  for  the  idle,  mummery  for  the  frivolous, 
swelling  words  for  the  mystical,  a loosening  of 
marriage-ties  for  the  impure,  and  an  anti-Chris- 
tian supernaturalism  for  minds  famished  by  life- 
long skepticism.  Surely,  so  far  as  it  goes,  it  is 
a cunningly-laid  snare.  Very  foolish  it  may  be 
to  be  caught  in  it,  yet  it  is  a subtle  thing  in  the 
hands  of  the  fowler.  Considering  the  material 


SPIRITUALISM 


331 


he  has  to  deal  with,  is  it  not  worthy  of  the  great 
hierarch  of  evil?” 

It  has  been  reserved  for  inhabitants  of  culti- 
vated and  nominally  Christian  nations  of  the  19th 
century  to  court  that  intercourse  with  spirits  from 
which  many  of  the  more  intelligent  heathen  shrink 
with  aversion.  They  present  the  spectacle  of 
thousands  and  millions  of  men  and  women,  many 
of  whom  have  been  reared  in  Christian  homes, 
and  are  possessed  through  heredity,  educa- 
tion, and  national  and  social  ties,  with  all  the  ad- 
vantages of  Christian  culture,  who  have  adopted 
a religion  ignoring  a personal  God,  who  have 
“changed  the  truth  of  God  into  a lie,  and  wor- 
shiped and  served  the  creature  more  than  the  Crea- 
tor.”* Avoiding  communion  with  the  infinite, 
everpresent  Spirit  of  Holiness,  and  in  flagrant 
disobedience  to  His  will,  they  deliberately  throw 
themselves  open  to  the  access  and  incursion 
of  miserable,  wandering,  finite  spirits,  that  work 
in  darkness,  abound  in  deeds  that  are  either 
paltry  or  vicious  beyond  expression,  and  who, 
even  when  they  seem  to  confer  a benefit,  show 
by  results  that  they  do  it  that  evil  may  come. 
This  is  a religion  which,  notwithstanding  its 
vaunted  intercourse  with  the  spirit-world  for 
many  years,  has  added  nothing  to  our  knowledge 
of  truth  or  virtue,  or  to  our  motives  to  a better 
and  higher  life. 

* Rom.  1;  25. 


332 


DEMON-POSSESSION 


I cannot  think  that  I fail  in  the  duty  of  Chris- 
tian charity  in  affirming  my  belief  as  I have  al- 
ready done,  that  the  phenomena  of  spiritualism 
are  plainly  referable  to  demons',  in  the  main 
identical  with  phenomena  which  have  been  re- 
ferred to  demons  by  the  common  consent  of  all 
nations,  and  are  declared  to  be  such  by  the 
authoritative  teachings  of  Scripture. 

To  briefly  sum  up  all:  It  would  seem  that 

every  age  and  country  present  phenomena  which 
exhibit,  in  some  variety  of  form,  the  reality  of 
demon  intercourse  with  men,  and  of  demon- 
possession. 

The  demoniac  is  an  involuntary  victim  of  pos- 
session. The  willing  subject  becomes  a medium. 
This  general  term  includes  others  more  specific, 
and  is  often  but  the  modern  name  for  witch  and 
sorcerer. 

History  is  full  of  facts  which  illustrate  the 
demonology  of  the  Bible,  and  seem  to  find  in 
that  neglected  doctrine  their  only  sufficient  ex- 
planation. 


CHAPTER  XVIII.* 


THE  FACTS  AND  LITERATURE  OF  THE  OCCULT. 

The  facts  that  make  the  foundation  for  the 
discussion  conducted  in  the  present  volume  have 
not  been  drawn  from  literature,  but  from  life. 
A considerable  body  of  carefully  sifted  and  well 
authenticated  facts  are  offered  to  be  accounted 
for,  which  yet  are  but  specimens  of  a much 
larger  collection  made.  They  are  gathered  from 
the  author’s  personal  observation  and  the  agree- 
ing testimony  of  many  trustworthy  and  living 
witnesses,  having  no  collusion  with  each  other. 

Such  facts,  however  unfamiliar  to  many  read- 
ers, are  not  confined  to  any  distant  antiquity,  but 
are  still  occurring.  They  are  not  the  half  seen, 
half  remembered,  and  many  times  exaggerated 
phenomena  out  of  which  myths  of  were-wolves 
and  changelings  are  evolved.  They  are  every- 
day facts  which  can  be  examined  at  first  hand 
in  many  places,  and  substantiated  at  every  point 
by  any  person  who  will  take  the  pains. 

Nor  are  these  facts  of  an  isolated  kind.  For 
nothing  is  more  obvious  than  that  they  belong 
to  an  enormous  class,  with  important  subdivi- 

* jn  regard  to  this  chapter,  prepared  by  the  Editor  of  this  volume,  see 
Note  of  Explanation,  pp.  6-7. 


333 


S34 


DEMON-POSSESSION 


sions,  and  that  they  exhibit  an  unfailing  vitality, 
a persistence  of  recurrence,  and  a relation  to 
human  welfare  which  gives  them  a commanding 
claim  to  be  understood.  The  designation  of  their 
class  in  most  instances  involves  some  theory  of 
their  origin,  and  varies  with  different  persons. 
They  are  said  to  belong  to  the  order  of  the 
supernatural.  They  are  called  preternatural, 
supernormal,  superhuman,  supersensuous,  mi- 
raculous and  occult.  One  describes  them  in  terms 
of  medical  science.  Another  regards  them  as 
myths,  and  no  testimony  will  convince  him  that 
such  facts  have  ever  existed  as  this  volume  and 
many  other  books  report. 

But  the  same  thing  called  by  one  name  will 
often  get  a hearing  which,  called  by  another,  is 
ignored. 

The  term  most  used  is  supernatural,  and  no 
other  is  more  loosely  used  and  misunderstood. 
What  it  may  mean  depends  upon  each  man’s 
conception  of  nature.  To  one  man  nature  only 
includes  the  range  of  his  own  experience,  still 
further  limited  by  the  defects  in  his  analysis  of 
that  experience.  What  is  beyond  that  is  beyond 
nature.  To  another  it  is  all  of  the  visible  or 
sensible  world.  But,  in  its  fullest  sense,  nature 
is  all  that  is  natus , born,  produced  or  made. 
It  is  the  entire  finite  universe,  in  distinction  from 
the  infinite  Creator. 

The  distinction,  it  is  right  to  say,  is  not  that 


FACTS  AND  LITERATURE  OF  THE  OCCULT  335 


between  the  seen  and  the  unseen,  nor  that  be- 
tween matter  and  spirit;  but  that  between  the 
contingent  and  the  absolute,  the  finite  and  the 
infinite.  Paul’s  splendid  climax  in  the  eighth 
chapter  of  Romans  may  be  said  to  express  the 
sum,  and  contain  an  inventory,  of  nature.  It  is 
as  if  he  had  said:  Though  all  nature  were  against 
me,  it  could  not  separate  me  from  God.  Death, 
life,  angels,  principalities,  powers,  things  present 
or  future,  far  or  near,  or  whatsoever  created 
thing,  must  all  and  equally  fail  to  accomplish 
that. 

All  is  nature  that  is  not  God.  Nature  is  the 
synonym  for  the  divine  creation. 

Strictly  speaking,  there  is  only  one  super- 
natural being,  and  whatever  is  done  as  the  im- 
mediate act  of  God  is  supernatural.  The  com- 
monest function  of  nature  directly  maintained 
by  his  operation  is,  in  the  best  sense,  supernat- 
ural quite  as  much  as  original  creation,  or  any 
unusual  effect  which  he  may  produce,  and  which 
is  called  a miracle.  But  the  immediate  act  of 
a finite  will,  intelligence  or  power  may  properly 
be  regarded  as  a natural  act,  and  any  effect 
proceeding  from  it  as  a natural  effect. 

There  are  doubtless  many  planes  of  natural 
being  and  action  little  known  to  men.  And  each 
must  have  its  special  laws,  yet  all  may  interact, 
and  stand  related  to  each  other  in  some  com- 
prehensive plan.  The  phenomena  under  review 


336 


DEMON-POSSESSION 


are  those  which  have  all  the  outward  seeming 
of  proceeding  from  the  interaction  with  the  fa- 
miliar human  plane  of  another  natural  plane  of 
intelligent  being  less  well  known.  This  is  an 
inference  that  they  inevitably  suggest  even  to 
the  most  incredulous. 

They  do  not  appear  as  effects  of  divine 
action.  The  cause  at  work  is  not  the  first  cause, 
nor  the  familiar  human  cause,  or  at  least  not 
that  alone;  but  an  intermediate  cause  that  oper- 
ates in  much  obscurity,  yet  betrays  the  marks 
of  intelligence  and  a certain  variable  quality  of 
moral  character. 

Perhaps  no  better  designation  for  this  class  of 
facts  can  be  had  than  the  word  occult.  This 
convenient  term  commits  no  person  to  an  ex- 
planation, and  may  be  used  in  common  by  the 
advocates  of  every  view.  It  merely  implies 
that  the  phenomena  in  question  are  shrouded  in 
mystery,  and  neither  suggests  an  explanation, 
nor  denies  that  one  can  be  made. 

Occult  phenomena  may  counterfeit  the  super- 
natural while  yet  they  are  not  such;  nor  are 
they  to  be  thought  anomalous.  The  laws  of 
their  manifestation,  as  is  true  of  many  other 
things,  may  be,  in  part,  peculiar  to  themselves, 
and  still  may  have  their  proper  place  in  the  gen- 
eral order  of  nature.  Everything  in  nature  has 
laws  after  its  kind.  Great  prejudice  has  been 
needlessly  aroused  against  testimony  affirming 


FACTS  AND  LITERATURE  OF  THE  OCCULT  337 


the  occult  by  the  assumption  that  such  phenom- 
ena not  only  exist  and  are  supernatural  but  are 
also  outside  the  pale  of  law;  as  though  the  laws 
of  the  universe  were  not  sufficiently  compre- 
hensive to  include  all  beings  and  all  events  that 
have  a place  within  it. 

The  modern  conception  of  all-pervading  law 
may  yet  become  recognized  as  being  no  less  Bibli- 
cal than  scientific,  while  those  things  in  the  Bible 
which,  on  a hasty  reading,  seem  most  anomalous, 
with  deeper  study  show  the  very  bloom  of  law, 
in  which  the  moral  and  physical  are  perfectly 
blended  and  equally  expressed.  The  miracles 
which  later  theologians  have  viewed  as  infrac- 
tions of  law,  are  never  so  considered  by  the 
Bible  writers  who  record  them.  As  early  as  the 
fifth  century  Augustine  could  say  that  a 
miracle  was  not  opposed  to  nature,  but  only 
to  so  much  of  nature  as  is  known.  “ Portentum 
ergo  fit  non  contra  naturam , sed  contra  quam 
est  nota  natural  [De  Civitate  Dei , xxi.  <?.) 

His  memorable  words  should  never  be  for- 
gotten. They  are  suited  still  to  answer  all  who 
fain  would  stand  upon  the  quicksands  that  were 
chosen  by  David  Hume. 

Even  to  this  knowing  age  known  nature  is  al- 
most an  inconsiderable  section  of  the  whole. 
Although  experience  is  a test  of  truth,  no  man’s 
experience  measures  all  the  truth,  nor  would  the 
collective  experience  of  the  race,  could  it  be  ex- 


338 


DEMON-POSSESSION 


pressed,  exhaust  the  facts  with  which  we  have 
to  deal,  nor  can  the  lack  of  experience  prove  a 
negative. 

Theologians  have  done  hurt  to  their  own  cause 
by  conceiving  of  the  miraculous  in  a way  not 
required  by  the  Bible,  and  making  a needless 
occasion  of  unbelief;  also  by  confounding  the 
terms  miraculous  and  supernatural.  Divine 
action  is  not  always  miraculous,  nor  are  mira- 
cles always  divine,  but  all  divine  action  is  su- 
pernatural, and  all  miracles  are  exceptional  to 
common  experience. 

The  Bible  shows  but  one  thing  that  is  opposed 
to  law,  that  abuse  of  free  agency  called  sin. 
Sin  is  the  only  thing  called  in  the  Bible  an 
anomaly,  (i  John  iii.  4.)  But  even  sin  has  a 
law  of  its  own  (Rom.  vii.  21-23),  and  this 
strange  antinomy  of  divine  providence  is  made 
to  subserve  a higher  harmony  of  law  than  with- 
out it  had  been  possible. 

Between  the  occult  and  the  supernatural  the 
Bible  exhibits  not  only  an  obvious  difference, 
but  often  a moral  antagonism.  This  is  made 
impressively  clear  to  the  mind  when  the  occult 
wonders  related  in  this  and  other  volumes,  and 
in  the  Bible  itself,  are  compared  with  its  ac- 
counts of  divine  creation,  miracle,  inspiration, 
guidance,  protection  and  provision.  Every  day  in- 
stances and  modern  illustrations  of  divine  action 
in  human  life  may  be  profitably  compared  and 


FACTS  AND  LITERATURE  OF  THE  OCCULT  339 


contrasted  with  the  occult,  and  are  credibly  re- 
ported in  a multitude  of  books,  of  which  three 
good  specimens  are  these  by  Horace  L . Hast - 
ings : 

Tales  of  Trust;  Embracing  Authentic  Accounts  of  Provi- 
dential Guidance,  Assistance  and  Deliverance. 

Ebenezers;  or  Records  of  Prevailing  Prayer. 

The  Guiding  Hand;  or  Providential  Guidance,  Illustrated  by 
Authentic  Instances. 

All  published  at  47  Cornhill,  Boston,  Mass. 

There  is  reason  to  suppose  that  occult  phe- 
nomena of  some  sort,  occurring  at  some  time, 
have  given  rise  to  many  myths  and  many  super- 
stitions. But  although  the  genuine  phenomena 
have  often  suffered  every  exaggeration  and 
spurious  imitation,  they  are  too  numerous  and 
well  attested  to  be  ignored.  Unauthenticated 
instances  pervade  national  and  local  traditions, 
and  are  abundantly  scattered  among  different 
authors.  Once  they  were  accepted  with  undis- 
criminating credulity;  now  with  an  equally  reck- 
less scepticism  they  are  denied. 

Such  is  the  temper  of  the  present  time  that 
few  persons  who  meet  with  these  facts  only  in 
the  course  of  reading  ever  give  them  a fair  ex- 
amination. After  they  have  produced  a passing 
wonder  the  facts  go  unexplained,  or  are  hastily 
judged  in  accordance  with  some  predilection,  or 
dismissed  with  total  disbelief.  Many  a student 
will  do  justice  to  any  other  subject  sooner  than 
to  this.  Many,  again,  of  those  who  encounter  it 


340 


DEMON-POSSESSION 


by  some  practical  experience  of  their  own  go 
from  one  to  an  opposite  extreme,  and  suddenly 
abandon  all  former  views  in  favor  of  some  newly 
learned  hypothesis  that  at  the  moment  seems 
most  plausible. 

But  the  incredibility  of  these  events  is  much 
diminished  when  they  are  found  to  belong,  in 
all  senses  of  the  word,  to  a prodigious  class,  of 
which  countless  cases  have  been  as  thoroughly 
proved  as  anything  can  be  proved  by  human 
witness.  Moreover,  our  general  belief,  resting 
on  well  assured  evidence  elsewhere  gathered, 
may,  without  detriment  to  induction  or  conclu- 
sion, concede  a corroborative  value  to  many  a 
story  that  lacks  explicit  proof. 

But  these  facts  are  so  wrought  into  the  inmost 
fiber  of  history  that  no  incredulous  criticism  can 
ever  do  them  quite  away.  Their  influence  has 
so  deeply  penetrated  the  religion,  mythology, 
poetry,  art  and  customs  of  every  race  that  even 
a sceptical  science,  which  picks  and  chooses  the 
objects  of  its  interest  and  ignores  the  rest,  is  al- 
ready beginning  to  feel  it,  and  must  be  brought 
to  close  terms  with  it  soon. 

The  facts  are  many  and  indisputable  which 
make  it  look  as  if  mankind  were  beset  by  a race 
of  invisible  intelligences,  occupying  a different 
but  proximate  plane  of  existence,  having  power 
to  act  directly  upon  the  minds  and  bodies  of 
men,  and  to  produce  various  prodigies,  even 


FACTS  AND  LITERATURE  OF  THE  OCCULT  341 


making  themselves  audible,  and  sometimes  vis- 
ible, and  sensible  to  touch,  and  also  the  objects 
of  worship. 

These  intelligences  often  claim  to  be,  and 
seem  like,  the  spirits  of  dead  human  beings. 
Like  actors,  they  often  appear  to  personate  char- 
acters which  incidentally  they  show  are  not  their 
own.  They  often  confess  themselves  to  be  lost 
souls,  or  even  demons.  They  often  act  like  de- 
mons while  claiming  to  be  gods  demanding  wor- 
ship, and  the  nature  of  their  claims  and  mani- 
festations would  seem  to  be  largely  determined 
by  the  company  they  are  in,  and  the  character 
and  convictions  of  those  persons  whom  they  seek 
to  approach  or  use. 

Whether  there  be  such  a race  of  spirits,  who 
they  are,  and  what  forms  they  can  assume,  is 
simply  a matter  of  evidence.  No  man  knows 
the  whole  of  nature  well  enough  to  say  that  in 
the  nature  of  things  it  can  not  be.  And  yet  this 
unwarranted  and  jejune  assumption  is  the  only  • 
ground  for  absolute  scepticism  in  this  matter. 
No  persons  are  so  forward  to  employ  it  as  some 
scientific  scholars  who  make  most  of  the  impor- 
tance of  induction;  for  even  careful  scholars 
have  been  known  to  jump  at  a conclusion  in 
the  interest  of  some  prepossession,  and  to  reject 
good  testimony  which  was  hostile  to  their  chosen 
views. 

It  does  not  appear  to  be  any  lack  of  good  tes- 


342 


DEMON-POSSESSION 


timony  that  makes  men  doubtful  of  spirit  agency 
in  some  cases  of  occult  phenomena.  It  seems 
rather  to  be  ignorance  of  that  testimony,  or  the 
collision  of  that  testimony  with  some  prejudice. 

The  first  question  in  the  discussion  is,  What, 
precisely  stated,  are  the  phenomena?  The  next, 
What  is  their  cause?  and  have  spirits  anything 
to  do  with  them?  Hardly  can  the  most  incredu- 
lous person  become  familiar  with  the  phenomena 
and  fail  to  have  a spirit  agency  strongly  suggested 
to  his  mind.  Then  for  those  who  accept  the 
spirit  theory  it  remains  to  determine  who  the 
spirits  are. 

Whether  in  the  course  of  their  ministry  (Heb. 
i.  13,  i4)good  angels  ever  manifest  themselves, 
or  “the  spirits  of  just  men”  (Heb.  xii.  23); 
whether  the  demons  or  “unclean  spirits, ”so  often 
named  in  the  New  Testament,  are  to  be  identi- 
fied with  the  original  Satanic  race,  or  with  lost 
souls  of  men,  as  Josephus  and  other  Jewish,  and 
some  early  Christian  writers  held;  whether  such 
lost  souls  continue  in  the  region  of  this  planet 
(and  why  should  they  not  ?) ; whether  these  spirits 
are  wholly  without  form  or  body  because  without 
flesh  and  bones  (Luke  xxiv.  37-39);  all  these 
and  similar  questions  which  follow  the  accep- 
tance of  the  spirit  theory  are  matters  of  experi- 
mental evidence,  and  cannot  be  determined  a 
priori . 

Many  who  at  first  have  utterly  refused  to  be- 


FACTS  AND  LITERATURE  OF  THE  OCCULT  343 


lieve  in  spirit  agency  have  changed  their  minds, 
and  among  them  a number  conspicuous  for 
their  scientific  training  and  achievements.  Many 
who  have  ceased  to  ridicule  the  spirit  hypothesis 
continue  to  pour  their  contempt  upon  the  doc- 
trine of  demon  agency  which  is  found  in  the 
Bible,  endorsed  by  Christ,  and  illustrated  in  the 
preceding  chapters  of  this  book.  But  in  one 
case,  as  in  the  other,  the  only  criterion  as  to  the 
actual  facts  is  that  of  experience.  One’s  own 
experience,  so  far  as  it  may  go,  and  the  trust- 
worthy testimony  of  others  whose  experience 
causes  them  to  know  whereof  they  speak,  must 
be  gathered  and  examined  with  the  utmost  can- 
dor and  care.  Those  who  accept  as  valid  the 
testimony  of  the  Bible  do  so  on  the  ground  that 
its  writers  were  trustworthy  men,  who  knew 
much  of  what  they  reported  by  their  own  expe- 
rience, and  all  of  it  by  the  instruction  of  one 
who  did  know  all. 

. But  a vast  amount  of  evidence  is  already  in, 
collected  in  former  ages  and  our  own.  It  is  no 
new  theme  of  interest  to  mankind,  but  as  old  as 
the  history  of  the  race;  although  new  interest  in 
the  old  theme  has  in  recent  years  been  shown  in 
western  lands,  because  the  phenomena  seem  to 
have  multiplied.  They  have  always  elicited  the 
profound  attention  of  many,  whether  in  fear  or 
hope  or  wonder,  especially  of  those  whose  con- 
tact with  them  has  been  of  an  experimental  kind. 


D:  MON-POSSESSION 


341 


Inevitable  all  men  come  to  the  study  of  the 
subject  with  certain  prepossessions,  and  are 
naturally  inclined  to  make  little  of  the  testimony 
that  does  not  agree  with  these  pre-existing  views. 
Happy  is  the  man  who  can  recognize  his  own 
prepossessions,  and  hold  them  completely  in 
control;  who  can  consent  to  learn  from  an  en- 
emy, and  will  do  justice  to  evidence  that  is  op- 
posed to  his  cherished  convictions.  Only  one 
who  loves  the  truth  indeed  better  than  his  own 
opinions  is  fit  to  find  or  handle  evidence  in  a 
matter  that  appeals  to  prejudice.  A certain 
moral  factor,  in  the  pursuit  of  truth,  takes  pre- 
cedence of  all  intellectual  qualities  and  attain- 
ments, howsoever  invaluable  these  may  be. 

For  a brief  summary  up  to  date  of  results  in 
psychical  research  perhaps  nothing  better  has 
been  made  than  a paper  sent  to  the  Psychical 
Congress  of  Chicago,  in  1893, by  the  distinguished 
naturalist,  Dr.  Alfred  Russell  Wallace.  It  may 
all  be  found  in  Borderland  for  October  of  that 
year,  and  is  entitled: 

Notes  on  the  Growth  of  Opinion  as  to  Obscure  Psychical 
Phenomena  during  the  last  Fifty  Years. 

In  that  paper,  among  other  memorable  re- 
marks is  this: 

“The  whole  history  of  science  shows  that  when- 
ever the  educated  and  scientific  men  of  the  age 
have  denied  the  facts  of  other  investigators  on 
d priori  grounds  of  absurdity  or  impossibility, 
the  deniers  have  always  been  wrong.” 


FACTS  AND  LITERATURE  OF  THE  OCCULT  345 


This  statement  is  illustrated  in  a brilliant  pa- 
per on  “The  Dogmatism  of  Science”  by  Dr.  R. 
Heber  Newton  in  the  Arena  for  May,  1890.  Dr. 
Wallace  also  remarks  as  follows: 

“For  myself,  I have  never  been  able  to  see 
why  any  one  hypothesis  should  be  any  less 
scientific  than  another,  except  so  far  as  one  ex- 
plains the  whole  of  the  facts  and  the  other  ex- 
plains only  a part  of  them. 

“That  theory  is  most  scientific  which  best  ex- 
plains the  whole  series  of  phenomena;  and  I 
therefore  claim  that  the  spirit  hypothesis  is  the 
most  scientific,  since  even  those  who  object  to 
it  most  strenuously  often  admit  that  it  does  ex- 
plain all  the  facts,  which  can  not  be  said  of  any 
other  hypothesis. 

“The  antagonism  which  it  excites  seems  to  be 
mainly  due  to  the  fact  that  it  is,  and  has  long 
been,  in  some  form  or  other,  the  belief  of 
the  religious  world,  and  of  the  ignorant  and 
superstitious  of  all  ages,  while  a total  disbelief  in 
spiritual  existence  has  been  the  distinctive  badge 
of  modern  scientific  scepticism.  But  we  find 
that  the  belief  of  the  uneducated  and  unscientific 
multitude  rested  on  a broad  basis  of  facts  which 
the  scientific  world  scouted  and  scoffed  at  as 
absurd  and  impossible.”  The  man  who  says 
these  things  himself  belongs  by  common  consent 
to  the  first  rank  of  living  naturalists. 


346 


DEMON-POSSESSION 


THE  LITERATURE. 

And  now>  to  further  facilitate  the  efforts  of  such 
readers  as  may  wish  to  examine  this  subject 
more  thoroughly  for  themselves,  something  more 
will  be  said  regarding  the  literature  in  which  it 
can  be  studied  to  advantage. 

The  literature  of  the  subject,  like  the  phe- 
nomena which  it  describes,  reaches  through  all 
periods  of  recorded  history, is  of  immense  extent, 
and  may  be  found  under  many  heads.  No  man 
could  ever  master  all  of  it.  No  country  ever  had 
a literature  of  which  a large  part  has  not  been 
devoted  to  the  concrete  representation,  or  the 
analysis  of  these  very  facts. 

In  the  preceding  pages  of  this  volume  about 
an  hundred  different  writers  are  cited,  most  of 
whom  were  directly  consulted  in  its  preparation, 
and  some  large  quotations  from  them  are  made. 
But  no  exhaustive  comparison  of  the  literature  of 
the  subject  has  been  attempted.  The  Bibli- 
ographical Index  which  follows  names  all  of  the 
writers  referred  to.  It  also  gives  a more  partic- 
ular account  of  those  whose  testimony  is  regarded 
as  important,  but  insufficiently  known,  and  in- 
sufficiently described  elsewhere  in  this  volume. 

In  addition  to  these,  some  others  will  be  pre- 
sented in  the  present  chapter  that  are  significant 
for  the  data  which  they  yield,  quite  irrespective 
of  their  various  theories  While  making  no  pre- 


FACTS  AND  LITERATURE  OF  THE  OCCULT  347 


tension  to  completeness,  the  list  will  serve  to 
show  the  range  and  ramifications  of  this  subject, 
and  the  various  quarters  in  which  information 
must  be  sought.  But  although  it  is  practicable  to 
distinguish  the  several  departments  of  study  in 
which  the  occult  is  treated,  it  is  not  possible  to 
strictly  classify  all  books;  for  these  continually 
overlap  one  another’s  special  province. 

Many  useful  books  have  been  written  upon 
this  theme  that  are  not  strong  enough  to 
stand  alone.  Many  reviewers  pass  their  hasty 
judgment  upon  some  single  or  occasional  work 
as  though  it  bore  an  isolated  testimony  not 
worthy  to  be  seriously  weighed.  But  if  any  stu- 
dent be  determined  to  search  this  matter  to  the 
end,  to  secure  evidence  from  every  side,  and  to 
deal  with  it  at  any  cost  to  his  own  pleasure,  he 
will  find  an  astonishing  mass  of  consenting  testi- 
mony to  the  reality  of  the  facts,  their  powerful 
influence  upon  the  fortunes  and  character  of 
men,  and  the  inadequacy  of  those  explanations 
that  are  most  congenial  to  the  modern  mind. 

If  in  the  preceding  chapters,  and  other  similar 
accounts,  the  facts  to  be  explained  be  correctly 
reported,  then,  whatever  theory  may  be  formed, 
it  is  obvious  that  they  have  important  bearings 
upon  several  distinct  regions  of  investigation. 
Pathology,  psychology,  mythology,  folklore, 
witchcraft,  magic,  demonology  and  theology, 
each  includes  an  extensive  literature  that  discuss- 


348 


DEMON-POSSESSION 


es  these  occult  phenomena  from  different  points 
of  view.  Even  medical  jurisprudence  may  be 
supposed  to  have  a concern  in  them.  They  are 
described  in  modern  works  of  fiction,  travel, 
biography,  and  history  at  large.  Books  written 
in  the  interest  of  modern  and  western  spiritism 
are  multiplying  with  great  rapidity,  and  probably 
in  many  a city  would  rival  the  number  and  as- 
sortment of  those  which  the  Ephesians  who 
“used  curious  arts  brought  together,  and  burned 
before  all  men,”  and  “counted  the  price  of  them, 
and  found  it  fifty  thousand  pieces  of  silver.” 
(Acts  xix.  19.) 

It  was  stated  in  the  periodical  called*  Light , 
for  June  19,  1886,  that  during  the  previous  forty 
years  two  thousand  volumes  upon  mediumistic 
wonders  had  been  published,  exclusive  of  tracts 
and  pamphlets. 

Probably  no  fuller  Bibliography  exists  in  this 
general  domain  than  the  following: 

Graesses  Bibliographie  der  wichtigsten  in  das  Gebict  des 
Zauber-Geister-und  sonstigen  Aberglaubens  einschlagenden 
Werke.  Leipzig,  1843. 

But  this  does  not  include  works  issued  since 
its  own  publication. 

THE  BIBLE. 

The  testimony  of  the  Bible  alone,  even  at  its 
lowest  estimate,  is  of  high  value.  What  the 
Bible  has  to  say  of  sorcery,  necromancy,  divin- 


FACTS  AND  LITERATURE  OF  THE  OCCULT  349 


ation  and  possession  is  never  said  as  if  these 
things  were  at  all  peculiar  to  the  age  or  coun- 
tries of  which  they  are  told.  The  Bible  describes 
these  experiences  as  if  they  were  common  to 
humanity,  and  always  would  be  until  the  final 
overthrow  of  evil,  and  Satan’s  end.  The  Bible 
is  a record  of  facts  as  well  as  of  doctrines  in  this 
matter,  and  as  such  quite  as  worthy  of  regard 
as  the  latest  report  of  hypnotic  experiments,  or 
the  psychical  researches  of  modern  savants. 
There  are  good  reasons  for  believing  that  all 
history  is  full  of  strictly  parallel  instances  which 
confirm  and  vindicate  its  witness. 

DEMONOLOGY. 

Ralph  Waldo  Emerson,  in  his  essay  under 
this  caption,  as  good  as  any  penned  from  the 
rationalistic  side,  calls  demonology  the  shadow 
of  theology.  And  certainly  no  Christian  theology 
can  be  formed  which  does  not  involve,  in  deep 
but  inseparable  contrast  with  its  elements  of 
glory,  the  factors  of  this  somber  theme. 

The  connection  of  demonology  with  the  oc- 
cult, however  disallowed  in  our  age,  has  been 
so  intricate  in  the  past  that  a student  must  read 
it  perforce  to  get  at  a large  part  of  his  facts. 
Baxter,  Glanvil  and  DeFoe  are  no  less  useful 
than  they  ever  were  in  furnishing  these  facts  from 
the  experimental  side,  while  others,  like  Char- 


350 


DEMON-POSSESSION 


lotte  Elizabeth,  have  incidentally  treated  them 
in  connection  with  the  Biblical  doctrine. 

A useful  catalogue,  prepared  by  Henry  Kernot , 
was  published  by  Scribner,  Welford  and  Arm- 
strong in  1874,  and  exhibited  in  chronological 
order  a collection  of  books  made  by  this  firm  at 
that  time. 

It  is  a pamphlet  of  40  pages,  10^x6^  inches,  entitled  as  fol- 
lows: Bibliotheca  Diabolical  Being  a choice  selection  of  the 
most  valuable  books  relating  to  the  Devil  - - - compris- 

ing the  most  important  works  on  the  Devil,  Demons,  Hell, 
Hell  Torments,  Magic,  Witchcraft,  Sorcery,  Divination,  Su- 
perstition, Angels,  Ghosts,”  etc.,  etc. 

This  includes  many  once  famous  and  now  al- 
most forgotten  books,  which  will  bear  to  be  read 
again  in  view  of  the  more  accessible  facts  of  our 
own  day.* 

On  modern  cases  of  possession  by  evil  spirits 
probably  no  treatise  hitherto  published  takes 
precedence  of  the  one  by  Justinus  Kerner^M.  D ., 
named  in  the  Index,  and  quoted  by  Griesinger.f 

Issued  in  Karlsruhe  in  1834,  and  now  largely 
lost  sight  of,  it  is  a book  of  the  utmost  impor- 
tance to  those  who  want  well  accredited  and 
well  delineated  facts  from  a medical  psychologist 
of  high  rank,  and  some  unusual  opportunities  in 
practice  and  observation.  Whatever  errors  of 
judgment  it  may  contain,  it  is  an  honest  book  of 
facts  which  cannot  be  easily  explained  away, 

* Copies  of  this  pamphlet  may  perhaps  still  be  had  through 
A.  S.  Clark,  174  Fulton  St.,  N.  Y. 

f See  page  125. 


FACTS  AND  LITERATURE  OF  THE  OCCULT  3P1 


and  such  as  corroborate  in  many  particulars 
those  exhibited  in  the  present  volume. 

In  close  relation  with  this  book  and  the  one 
by  Kerner,  much  better  known,  and  called  The 
Seeress  of  Prevorst,  stands  a book  by  his  col- 
laborator, possibly  not  translated. 

Adam  Karl  August  Eschenmayer,  1768-1852.  M.  D.  of 
Tubingen.  Prof,  of  Philos.  & Med.  at  Tubingen.  Conflict 
Zwischen  Himmel  und  Holle  an  dem  Damon  eines  Besessenen 
Madchens  beobachtet  - - - Nebst  einem  Wort  an  Dr. 

[David  Friedrich]  Strauss.  Tub  & Leipzig,  1837.  Pp  215.  7^x5. 
(The  Conflict  between  Heaven  and  Hell  observed  in  the  De- 
mon of  a Possessed  Girl,  etc.) 

With  these  two  writers  may  also  most  properly 
be  named  the  once  well-known  Jung  Stilling, 
whose  Autobiography,  first  introduced  to  the 
world  by  Goethe,  attained  a wide  celebrity  on 
both  sides  of  the  Atlantic.  It  was  published  in 
New  York  by  Harper  Bros.,  in  1848. 

Johann  Heinrich  Jung,  1740-1817.  M.  D.  of  Strassburg. 
His  Tkeorie  der  Geister-Kunde  was  translated  by  Sami.  J.  Jack- 
son  (who  also  rendered  the  Autobiography),  and  issued  under 
the  title:  Theory  of  Pneumatology.  In  Reply  to  the  Question, 
What  ought  to  be  Believed  or  Disbelieved  concerning  Presenti- 
ments, Visions  and  Apparitions,  According  to  Nature,  Reason 
and  Scripture?  Translated  from  the  German  by  S.  J.  Jack- 
son,  London,  Longmans,  1834.  Sm.  8vo.  Pp.  xxii.,*46o. 

The  first  and  best  American  edition  was  published  by  J.  S. 
Redfield,  N.  Y.,  1851.  i2mo.  Pp.  xxiv.,  286.  Edited  by  Rev. 
George  Bush,  a well  known  Hebraist  and  Swedenborgian. 

Modern  demonology  is  discussed  in  this  book 
only  as  a part  of  its  whole  theme.  But  this  au- 
thor Jung,  with  Kerner,  Eschenmayer,  Enne- 


652 


UEiri  ON-POSSESSION 


moser  and  Blumhardt,  form  a group  of  South 
Germans  who  should  be  named  together.  Four 
of  them  were  distinguished  physicians,  three  of 
them  graduates  from  the  then  most  sceptical 
university  in  Europe.  All  of  them  are  among 
the  best  qualified  witnesses  and  historians  of 
occult  phenomena,  and  the  mental  and  patho- 
logical conditions  which  go  with  them. 

Those  who  antagonize  the  spirit  theory  are  apt 
to  object  to  all  lay  witnesses  that  they  are  not 
scientific  experts.  Then  when  highly  trained 
physicians  testify  favorably  to  the  same  view,  it 
is  objected  that  they  are  visionary.  If  the  wit- 
nesses go  further,  and  infer  that  some  of  the 
spirits  so  engaged  are  demons,  then,  however 
well  informed,  and  inured  to  exact  thought  the 
witnesses  may  be,  it  is  bbjected  that  they  judge 
only  in  the  interest  of  their  theology.  Thus  no 
witness  can  be  found  on  one  side  of  this  question 
who  is  acceptable  to  its  opponents,  who  prefer  to 
decide  the  whole  controversy  upon  antecedent 
grounds. 

In  the  light  of  the  facts  exhibited  in  the  pres- 
ent volujne  the  writings  of  these  men,  which, 
although  once  subject  to  much  obloquy,  were 
also  widely  read,  will  repay  a fresh  perusal. 

Besides  them  may  be  named  the  following: 

Collin  de  Plancy,  Dictionnaire  Infernale  ou  Bibliotheque 
Universelle  sur  les  Etres,  les  Personnages,  les  Livres,  les 
Faits,  et  les  choses  qui  tiennent  aux  Diables,  aux  Apparitions, 


FACTS  AND  LITERATURE  OF  THE  OCCULT  353 


&la  magie,  a l’Enfer,  etc.,  etc., 4 vols.  8vo.  Paris,  1818.  Seconde 
edition  enticement  refondue,  1825.  Of  this  work  Henry  Kernot 
says  an  English  translation  exists  which  has  not  been  published. 

Abbe  Lecanu:  Histoire  de  Satan,  sa  Chute,  son  Culte,  etc. 
8vo.  Paris,  1852. 

Gustav  Roskoff:  GeschichtedesTeufels.  2 vols.  8vo.  Leip- 
zig, 1869. 

Among  the  more  useful  recent  books  assuming 
the  Biblical  ground  are  the  following: 

Wm.  A.  Matson,  D.  D.  The  Adversary,  His  Person, 
Power  and  Purpose.  A Study  in  Satanology.  Pp.  238.  W.  B. 
Ketchum.  N.  Y.,  1891. 

This  book  is  not  confined  to  doctrine,  but  with 
much  ability  illustrates  the  Scripture  doctrine 
by  many  impressive  incidents  which  confirm  the 
conclusions  of  the  present  volume. 

Jas.  K.  Ormiston,  K.  C.  L.  Vicar  of  Old  Hill,  Staffordshire. 
The  Satan  of  Scripture.  2d  ed.  revised.  Pp.  194.  7^x5. 
John  F.  Shaw  & Co.,  London,  1871. 

Mrs.  George  C.  Needham:  Angels  and  Demons.  Pp.  92. 
7^x4^-  Fleming  H Revell  Co.  Chicago  1891. 

If  it  be  said  of  the  old  books  that  they  are 
full  of  absurdities,  the  same  may  be  said  of  the 
new,  even  of  those  written  by  highly  scientific 
men.  Each  reader  must  sift  for  himself  as  best 
he  can  both  old  and  new,  remembering  that 
many  things  once  thought  absurd  are  so  no 
longer,  and  much  now  looked  upon  as  science 
will  some  day  seem  absurd. 

ANGELOLOGY. 

Incidentally  the  subject  of  angelology  is  in- 


354 


DEMON-POSSESSION 


volved  in  this  connection,  whether  or  not  it  may 
be  rightly  classed  with  the  occult.  The  Bible 
exhibits  the  agency  among  men  of  good  angels, 
as  well  as  of  evil  spirits;  and  describes  it  as  con- 
stant and  perpetual.  It  describes  the  visible  ap- 
parition and  intercourse  of  angels,  with  no  word 
to  show  that  these  might  not  always  continue. 
Occasional  instances  of  such  appearances,  es- 
pecially to  dying  persons,  or  in  the  way  of  pro- 
tection, are  related  in  many  books.  A notable 
case  is  given  by  Krummacher,  the  illustrious 
court  preacher  to  the  king  of  Prussia,  in  con- 
nection with  the  earlier  history  of  that  country. 
The  claims  of  some  spiritists  make  it  important 
that  both  in  and  out  of  the  Bible  this  subject 
should  be  included  in  any  comprehensive  study 
of  these  matters.  Even  a secular  daily  journal 
like  the  New  York  Herald  prints  a long  editorial 
on  “The  Ministry  of  Angels, ” in  which  it  is 
assumed  that  the  fact  of  this  ministry,  and  hu- 
man need  of  it,  largely  form  the  motive  and 
justification  for  the  doings  of  spiritists.  ( Herald , 
June  3,  1894.)  The  Bible,  which  teaches  this 
ministry,  does  not  teach  that  men  should  seek 
the  approach  of  angels,  but  does  warn  them 
against  the  approach  of  bad  spirits  that  come 
in  a guise  of  the  good.  Two  meager  but  useful 
books  are  these: 

Rev.  Chas.  Bell:  Angelic  Beings,  Their  Nature  and  Min- 
istry. Religious  Tract  Soc’y.  London,  1875. 


FACTS  AND  LITERATURE  OF  THE  OCCULT  355 


E.  A.  Stockman,  Editor  of  The  World's  Crisis:  Footprints 
of  Angels  in  Fields  of  Revelation.  Advent  Christian,  Pub. 
Soc’y.  Boston,  1890. 

A book  of  great  originality  and  beauty  is  the 
following,  which  has  to  do  with  the  Old  Testa- 
ment appearances  of  the  Angel  Jehovah. 

Rev.  Wm.M.  Baker,  D.  D.  The  Ten  Theophanies;  or  the 
Appearances  of  our  Lord  to  Men  before  his  Birth  in  Bethlehem. 
Pp.  247.  7^x5^.  a-  D-  Randolph  & Co.,  N.  Y.  1883. 

WITCHCRAFT. 

The  witchcraft  excitement  produced  for  two 
hundred  years  books  affirming  and  denying  that 
abound  in  data.  Indeed,  from  the  Malleus 
Maleficarum  or  Witch  Hammer  of  1489  down  to 
Sir  Walter  Scott' s Letters  on  Demonology  and 
Witchcraft  (Black,  Edinburgh,  1831),  and  Sir 
David  Brewster  s Natural  Magic , or  the  latest 
novel  or  medical  treatise  having  occult  phenom- 
ena for  its  theme,  an  endless  succession  of 
books  deal  with  it.  Several  important  works 
describe  the  criminal  trials  connected  with 
witchcraft,  and  an  extended  history  of  these 
trials  is  W . G.  Soldau’s  Geschichte  der  Hexen 
processes  184.3. 

The  New  England  witchcraft  was  a small 
affair  compared  with  that  of  Europe  at  the  time, 
and  its  literature  is  correspondingly  limited.  The 
most  important  works  regarding  it  are  still  those 
written  by  the  Mathers , father  and  son.  Modern 
works  repeat  the  original  narratives,  with  the 
addition  of  blind  efforts  to  explain  them. 


356 


DEMON-POSSESSION 


The  principal  book  produced  in  England  to 
oppose  the  then  prevailing  view  of  the  subject 
was 

Reginald  Scott’s  Discoverie  of  Witchcraft,  1584,  of  which 
a new  issue  was  made  in  1886,  edited  by  Dr.  E.  B.  Nicholson, 
with  Introduction,  Notes  and  Glossary.  4to.  E.  Stock,  London. 

This  was  a notable  book,  and  had  an  impor- 
tant influence  in  staying  the  persecution  of  sus- 
pected witches,  and  diminishing  the  fanatical 
excitement  through  which  many  innocent  persons 
suffered. 

The  author  did  not  deny  that  there  might  be 
genuine  witches  and  apparitions,  but  in  a very 
modern  spirit  he  aimed  to  show  how  little  witch- 
craft there  was  in  much  that  was  so  called,  how 
grossly  blundering  and  cruelly  false  were  many 
accusations. 

He  was  answered  by  the  King  of  England, 
James  /.,  who  published  a Demonologie  in  1597. 
The  view  that  there  has  always  existed  a genuine 
witchcraft  continued  to  be  ably  maintained  In 
1 666  appeared  the  first  edition  of 

Joseph  Glanvil’s  Sadducismus  Triumphatus,  or  a Full  and 
Plain  Defence  concerning  Witches  and  Apparitions.  This 
contains  some  important  data,  best  shown  in  the  third  edition, 
1689,  as  does  also 

Richard  Baxter’s  Certainty  of  the  World  of  Spirits;  1691. 

Glanvil  was  chaplain  to  Charles  II.,  and  one 
of  the  founders  of  the  Royal  Society.  He  has 
been  rightly  described,  even  in  the  Popular 
Science  Monthly  (August,  1892)  as  “a  man  of 
acute  and  original  intellect. ” Many  of  his  nar- 


FACTS  AND  LITERATURE  OF  THE  OCCULT  357 


ratives  are  not  duly  authenticated,  but  his  Drum- 
mer of  Tedworth  obeys  the  law  of  evidence  quite 
as  well  as  if  its  writer  were  a member  of  that 
same  society  to-day.  His  testimony  has  of  course 
been  ridiculed  by  those  to  whom  his  facts  are 
an  offense.  But  now,  two  hundred  years  after, 
men  of  science  having  the  best  repute  and  most 
modern  training  bear  witness  to  entirely  similar 
facts  met  with  in  their  own  observation. 

Horsts  Zauberbibliothek , 6 vols.  Mainz , 1820 - 
26 , is  called  a perfect  cyclopaedia  of  the 
doctrine  and  methods  of  magic.  In  1851  the 
new  spiritism  brought  out  from  one  of  its  ad- 
herents, 

J.  C.  Colquohoun,  a History  of  Magic.  Witchcraft  and 
Animal  Magnetism.  2 vols.  sm.  8vo;  and  about  the  same  time, 
Victor  Rydberg’s  Magic  of  the  Middle  Ages:  Translated  from 
the  Swedish  by  A.  H.  Edgren.  i2mo.  N.  York. 

ANCIENT  SPIRITISM. 

The  testimony  of  the  ancient  Greek  and 
Roman  authors  to  the  existence  and  character 
of  similar  phenomena  in  their  day,  so  ably  sum- 
marized by  Dr.  Leonard  Marsh  (See  p.  133,  and 
Index)  is  also  to  be  found  recapitulated  in 
Ennemoser  and  Pember,as  mentioned  elsewhere. 
With  them  the  following  may  be  named: 

William  Howitt:  History  of  the  Supernatural  in  all  Ages  and 
Nations,  in  all  Churches,  Christian  and  Pagan,  Demonstrating 
a Universal  Faith.  2 vols.  London,  Longman  & Co.  Am.  ed. 
J.  B.  Lippincott,  Phila.,  1863. 


358 


DEMON-POSSESSION 


L.  F.  A.  Maury:  La  Magie  et  l’Astrologie  dans  1’Anti- 
quiteet  au  Moyen  Age.  Paris,  1864. 

Bouche  Leclercq:  Histoire  de  la  Divination  dans  l’Antiq- 
uite.  4 vols.,  8vo.  Paris,  1879. 

J.  A.  Hild:  Etude  sur  les  Demons  - - - des  Grecs. 

8vo.  Paris,  1881. 


MODERN  SPIRITISM. 

Under  the  one  head  Spiritism  the  catalogue 
of  the  Boston  Public  Library  enumerates  more 
than  250  titles,  a far  from  complete  collection. 
But  Spiritism  may  be  found  discussed  inciden- 
tally in  many  other  books  of  the  same  library. 

Probably  the  foremost  places  among  recent 
writers,  who  themselves  adhere  to  this  doctrine 
and  cult,  belong  to  the  two  Frenchmen  known 
by  their  pseudonyms  as  Eliphaz  Levi  and  Allan 
Kardec. 

Levi  has  an  English  exponent  in  Arthur  Edward  Waite, 

who  has  written 

The  Mysteries  of  Magic,  A digest  of  the  writings  of  Eliphaz 
Levi,  with  Biographical  and  Critical  Essay.  Dem.  8vo.  Pp. 
XLI1L,  349- 

Waite  has  also  written  or  edited  the  following  works: 

The  Occult  Sciences.  A Compendium  of  Transcendental 
Doctrine  and  Experiment,  Embracing  an  Account  of  Magical 
Practices;  of  Secret  Sciences  in  connection  with  Magical  Arts; 
and  of  Modern  Spiritualism,  Mesmerism  and  Theosophy.  Pp. 
292.  Kegan  Paul,  Trench,  Trubner  & Co..  London,  1891. 
The  Real  History  of  the  Rosicrucians. 

The  Magical  Writings  of  Thomas  Vaughn.  A Reprint,  etc. 
Lives  of  Alchemistical  Philosophers. 

The  principal  work  of  Allan  Kardec  is,  more 
than  any  other  book,  the  Bible  of  European 


FACTS  AND  LITERATURE  OF  THE  OCCULT  359 


Spiritists.  It  was  done  into  English  by  Anna 
Blackwell  from  the  120,000  French  issue,  and  an 
American  edition  was  published  in  1875, entitled 
thus: 

Spirit  Philosophy.  The  Spirits’  Book;  Containing  the  Prin- 
ciples of  Spiritual  Doctrine  according  to  the  teachings  of  Spirits 
of  High  Degree,  Transmitted  through  various  Mediums.  Pp. 
24,  234,  i6mo,  with  Portrait  (of  Kardec).  Colby  & Rich,  Boston. 

(French  title)  Philosophic  Spiritualiste.  Le  Livre  des  Es- 
prits,  contenant  les  principes  de  la  doctrine  spirite  - - - 

selon  l’enseignment  donne  par  les  esprits  superieurs  & l’aide 
de  divers  mediums.  Recueilles  et  mis  en  ordre  par  Allan  Kar- 
dec. Diedier,  Paris.  (The  English  edition  was  published  by 
Tiiibner  & Co.) 

Kardec  was  a man  of  fine  education,  and  a 
proficient  educator.  Without  being  himself  a 
medium,  he  collected  from  different  mediums  a 
large  body  of  statements,  given  in  trance,  or  by 
automatic  writing,  in  response  to  his  carefully  pre- 
pared questions  covering  the  principal  problems 
of  philosophy  and  religion.  These  questions  and 
answers,  thoroughly  classified  and  edited,  make 
up  the  Spirits’  Book,  which  certainly  exhibits 
a far  greater  coherence  and  solidity  of  matter, 
and  skill  of  presentation,  than  most  writings 
emanating  from  a similar  source.  His  other 
books  are  these: 

Livre  des  Mediums. 

Instruction  Pratique,  etc. 

La  Spiritisme  & sa  plus  simple  Expression. 

Qu'est-ce  que  le  Spiritisme? 

Caractere  de  la  Revelation  Spirite,  etc. 

All  to  be  had  from  the  Bibliotheque  des  Sciences  Psycholo- 
gies, 5 Rue  Petits  Champs,  Paris. 


360 


DEMON-POSSESSION 


Kardec  is  well  enough  informed  to  rightly  dis- 
tinguish between  the  terms  Spiritualism  and 
Spiritism.  He  regards  the  former  as  having  its 
established  use  in  philosophy  as  opposed  to  ma- 
terialism, and  designates  his  doctrine  of  spirits 
by  the  latter.  It  would  save  much  confusion  of 
speech  were  this  distinction  generally  heeded. 
Beyond  its  use  in  philosophy  the  word  spiritual , 
in  all  Christian  literature,  has  a religious  use, 
describing  what  pertains  to,  depends  on,  or  pro- 
ceeds from  the  Divine  Spirit;  and  this  modern 
application  of  its  related  term,  apart  from  phi- 
losophy, is,  to  an  evangelical  Christian,  a spe- 
cies of  sacrilege. 

Strictly  mediumistic  writers  are  numerous. 
Among  the  best  known  are,  Judge  John  W.  Ed- 
monds, Andrew  Jackson  Davis , and  an  English 
clergyman,  an  M.  A.,  of  Oxford,  the  Rev.  Wm. 
Stainton  Moses.  W.  T.  Stead , the  well-known 
editor,  now  claims  to  write  as  a medium,  and 
under  a “control”  at  will. 

No  one  can  compare  the  experience  of  these 
men  with  that  of  Mahomet,  or  even  Swedenborg, 
and  not  recognize  an  extraordinary  likeness,  if 
not  identity,  in  the  sources  and  methods  of 
their  inspiration. 

A practical  study  of  mediums  has  been  writ- 
ten by  Rev  Mi?iotJ.  Savage , called 
Psychics:  Facts  and  Theories.  Arena  Pub.  Co.  Boston,  1893. 

Among  American  advocates  of  spiritism  prob- 


FACTS  AND  LITERATURE  OF  THE  OCCULT  361 


ably  no  writers  have  been  more  fair  and  highly 
accomplished  than  Epes  Sargent , and  Robert 
Dale  Owen.  The  books  of  the  former  are  named 
in  the  Index  following.  Of  the  latter  are  these: 

Footfalls  on  the  Boundary  of  Another  World,  with  Narrative 
Illustrations.  Pp.  528,  7^x5.  J.  B.  Lippincott  & Co.,  Phila., 
i860. 

The  Debatable  Land,  with  Illustrative  Narrations.  Pp.  542. 
G.  W.  Carleton  & Co.,  N.  Y.,  1871. 

A valuable  study  of  spiritism,  worth  translat- 
ing, was  printed  in  Geneva  in  1888,  as  the  grad- 
uating thesis  of  a candidate  in  theology,  named 
Engine  Lenoir . 

The  matter  is  handled  under  the  three  main 
heads  of  Historical,  Contemporary  and  Experi- 
mental Spiritism.  The  writer  views  first  the  spir- 
itism of  India,  Persia,  Assyria,  Chaldea,  of  the 
Hebrew  Bible  and  Kabbala,  of  Greece  and  Rome, 
and  of  the  time  of  Christ.  Then  the  modern 
doctrines  most  widely  diffused  and  the  modern 
phenomena,  with  the  experiments  and  researches 
of  scientific  men;  and  finally  the  author’s  con- 
clusions, in  nine  admirably  stated  theses,  make 
up  the  book,  which  is  thus  entitled: 

Etude  sur  le  Spiritisme.  These  Presentee  a la  Facultd  de 
Theologie  Protestante  de  Montauban,  pour  obtenir  le  grade  de 
Bachelier  en  Theologie,  etsoutenue  publiquement,  par  Eugene 
Lenoir.  Geneve.  Impriraerie  Maurice  Richter,  10  Rue  des 
Voirons,  1888 

The  well  known  books  on  this  subject  by  Al- 
fred Russell  Wallace  and  Prof . Wm.  Crookes , 


362 


DEMON-POSSESSION 


eminent  zoologist  and  chemist,  are  among  the 
most  important;  also  the 

Report  on  Spiritualism  of  the  Committee  of  the  London 
Dialectical  Society;  Together  with  the  Evidence,  oral  and 
written,  and  a selection  from  the  Correspondence.  Published 
by  the  Committee  without  the  authorization  of  the  Society. Pp. 
XI.,  412,  8vo.  Longman,  Green,  Reader  and  Dyer;  London, 
1871. 

The  identity  in  kind  of  occult  phenomena  in 
Europe  and  India  is  obvious  from  many  things. 
An  Englishman,  J.  B.  Brown , writes  upon 

The  Dervishes, or  Oriental  Spiritualism.  i6mo.  London,  1868. 

A Frenchman,  Paul  Gibier,  calls  spiritism  an 
occidental  fakirism  in  an  important  book  con- 
taining ten  pages  of  bibliography. 

Dr.  Paul  Gibier,  Ancien  interne  des  Hopitaux  de  Paris: 
Aide  naturalisteau  museum  d’histoire  naturelle.  Le  Spiritisme 
(fakirisme  occidentale)  Etude  historique,  critique  et  experi- 
mentale  - - - avec  figures  dans  le  texte.  Pps.  398.  i2mo. 
Octave  Doin,  Paris,  1887. 

Also  see 

Spiritism.  By  Edelweiss.  Pp.  366.  i6vo.  John  W.  Lovell. 
N.  Y.,  1892. 

Lionel  A.  Weatherby,  M.  D.  The  Supernatural?  With  a 
Chapter  on  Oriental  Magic  and  Theosophy,  by  J.  N.  Maske- 
lyne.  Bristol,  Arrowsmith;  London,  Marshall,  Kent  & Co., 
1891. 

Among  books  aiming  to  assume  the  Biblical 
ground  in  dealing  with  these  matters  perhaps 
none  is  better  worth  reading  than  the  one  by 
Robert  Brown  described  in  the  Index.  But  others 
in  the  same  line  useful  are  these: 

Wm.  R.  Gordon,  D.  D.  A Threefold  Test  of  Modern  Spir- 
itualism. Chas.  Scribner.  N.  Y.,  1856.  Pp.  408,  7^x5. 


FACTS  AND  LITERATURE  OF  THE  OCCULT  3G3 


Rev. M.W. McDonald:  Spiritualism,  Identical  with  Ancient 
Sorcery,  New  Testament  Demonology  and  Modern  Witch- 
craft; with  the  Testimony  of  God  and  Man  Against  It.  Carle- 
ton  and  Porter.  N.  Y.,  1866. 

Rev.  A.  B.  Morrison,  of  the  So.  Illinois  Conference:  Spir- 
itualism and  Necromancy.  Pp.  203,  i2mo.  Cincinnati.  Hitch- 
cock & Waldron;  N.  Y.,  Nelson  & Phillips,  1873. 

John  H.  Dadmun,  Minister  of  the  Gospel:  Spiritualism  Ex- 
amined and  Refuted;  It  being  found  Contrary  to  Scripture, 
Known  Facts  and  Common  Sense.  Its  phenomena  accounted 
for,  while  all  its  claims  for  disembodied  spirits  are  disproved. 
Pub’d  by  the  author.  P.  O.  Box  1241,  Philadelphia,  Pa.,  1893. 
$1.50.  per  Copy,  Postpaid.  Pp.  468,  8%x6. 

This  author  has  had  much  personal  contact 
with  spiritism,  and  has  been  an  industrious  col- 
lector of  current  information  about  it.  The  book 
embodies  considerable  material  and  keen  obser- 
vation. It  is  better  worth  reading  than  might 
be  supposed  from  a hasty  view  of  its  obvious 
defects. 


APPARITIONS. 

Intimately  connected  with  the  subjects  thus 
far  named,  and  having  a place  in  many  of  the 
books  already  described,  is  that  of  ghosts,  phan- 
toms or  apparitions.  The  following  books  treat 
of  it  more  at  large.  Although  it  may  be  easy 
and  proper  to  dismiss  the  ordinary  ghost  story 
with  a laugh,  yet  if  it  is  to  be  known  whether 
phantoms  ever  have  an  objective  reality  it  be- 
comes necessary  to  examine  a good  deal  of  tes- 
timony, and  there  is  no  lack  of  testimony  for 
this  purpose. 


30 1 


DEMON-POSSESSION 


Even  the  rationalizing  Kant  said  that£<he  did 
not  feel  himself  authorized  to  reject  all  ghost 
stories;  for  however  improbable  one  taken  alone 
might  appear,  the  mass  of  them  taken  together 
command  some  credence.”  The  following  books 
contain  a mass  of  them, 

Magica  de  Spectris  et  Apparitionibus  Spiritum.  Leyden, 
1656. 

Daniel  Defoe,  under  the  name  of  Andrew  Moreton,  Esq., 
wrote : 

The  Secrets  of  the  Invisible  World  Disclosed;  or  the  Uni- 
versal History  of  Apparitions,  etc.  A third  edition  was  pub- 
lished in  1738. 

Augustine  Calmet:  The  Phantom  World;  or  the  Philosophy 
of  Spirits,  Apparitions,  etc.,  edited  with  an  Introduction  and 
notes  by  Rev.  Henry  Christmas,  M.  A.,  F.  R.  S.,  F.  S.  A., 
Librarian  and  Secretary  of  Sion  College.  2 vols.  Pp.  378, 
362.  Richard  Bentley.  London,  1850. 

Calmet,  abbot  of  Senones,  the  learned,  em- 
inent and  admirable  Roman  Catholic  commen- 
tator on  the  Bible,  lived  from  1672  to  1757. 
This  was  his  most  popular  work,  and  went 
through  many  editions.  The  translation  fol- 
lows that  of  1751,  which  contained  the  author’s 
latest  corrections  and  additions.  The  translator 
calls  it  “a  vast  repertory  of  legends,  more  or  less 
probable.”  By  no  means  were  all  of  these  be- 
lieved by  the  author  himself,  and  some  carry 
their  own  evidence  of  imposture.  Yet  many 
are  of  a kind  for  which  there  exists  a large  de- 
gree of  corroboration  in  other  and  better  at- 
tested narratives. 


FACTS  AND  LITERATURE  OF  THE  OCCULT  365 


D’Ameno  Sinistrari  (L.  M.)  De  la  Demonialite  et  des  An- 
imaux  Incubes  et  Succubes,  ou  l’on  prouve  qu’il  existe  sur  terre 
des  creatures  raisonables  autres  que  l’homme,  ayant  comme 
lui  un  corps  et  une  ame,  naissant  et  mourant  comme  lui,  et 
capable  de  salut  ou  de  damnation.  Ouvrage  inedit  publie  d’- 
apres  le  manuscrit  original,  et  traduit  du  Latin  par  Isidore 
Liseux.  Sm.  4to.  Paris,  1875.  Only  598  copies  printed. 

Of  this  book  Henry  S.  Olcott  says  in  Post- 
humous Humanity , Pp.  233,  “Father  Sinis- 
trari’s De  Daemonialitate  et  Incubis  et  Succubis 
learnedly  and  exhaustively  deals  with  the  whole 
question, ” (and)  “among  others  the  Chevalier 
G.  des  Mousseaux,  a great  modern  Catholic 
writer  upon  magic,  . . . has  entered  at 

great  length  into  the  discussion.  In  his  Les 

Hants  Phtnomencs  de  la  Magie  he  devotes  an 
hundred  pages  to  it.” 

Adolphe  D’Assier,  member  of  the  Bordeaux  Academy  of 
Sciences:  Posthumous  Humanity.  A Study  of  Phantoms. 

Translated  and  Annotated  by  Henry  S.  Olcott,  President  of  the 
Theosophical  Society.  To  which  is  added  an  Appendix  show- 
ing the  Popular  Beliefs  current  in  India  respecting  the  Post 
Mortem  Vicissitudes  of  the  Human  Entity.  Pp.  360.  Cr.  8vo. 
Geo.  Redway.  London,  1887. 

The  French  title  of  this  book  reads:  ‘‘Essai  sur  l’Humanit^ 
Postliume,  et  le  Spiritisme,  Par  un  Positiviste.” 

Regarding  the  spiritistic  theory  as  a delusion, 
this  avowed  positivist  defends  the  objective  real- 
ity of  phantoms  of  the  dead,  offering  an  expla- 
nation of  great  ingenuity  if  not  tenuity.  His 
book  abounds  in  extraordinary  illustrations  and 
facts  acquired  from  first  hand  witnesses,  and  from 
the  most  incontestable  authorities.  These  he 


306 


DEMON-POSSESSION 


undertakes  to  interpret,  “to  strip  them  of  every- 
thing like  the  marvelous,  so  as  to  connect  them, 
like  all  other  natural  phenomena,  with  the  laws 
of  time  and  space.” 

He  is  “forced  to  notice  a mysterious  agent  re- 
vealing itself  by  manifestations  of  the  most  pe- 
culiar and  varied  nature.  Averse  from  invoking 
a supernatural  cause,”  he  seeks  some  other, and 
discovers  it  in  a magnetic  fluid,  a new  applica- 
tion of  the  doctrine  of  odic  force.  Like  all  men 
who  try  to  strip  the  universe  of  the  marvelous, 
he  totally  fails  to  do  it.  The  marvels  left  when 
his  explanation  is  done  are  more  incredible  than 
those  he  attempts  to  explain,  and  which  at  the 
first  aroused  his  own  incredulous  contempt. 

But  if  these  strange  phenomena  were  never 
called  supernatural,  if  it  were  freely  granted  that 
they  are  wholly  within  the  range  of  nature,  and 
of  law,  even  should  they  be  produced  by  intel- 
ligent beings  occupying  a plane  of  nature  little 
known,  one  constant  occasion  of  prejudice 
among  scientific  men  would  be  removed.  For 
nature  surely  is  not  the  visible  or  familiar  world 
alone. 

The  next  work  shows  at  their  best  so  far  the 
efforts  of  the  British  Society  for  Psychical  Re- 
search. It  is  principally  devoted  to  the  two 
subjects,  found  to  have  a certain  close  relation 
with  each  other,  of  apparitions  and  telepathy. 
It  is  in  two  large  volumes,  crowded  with  illus- 


FACTS  AND  LITERATURE  OF  THE  OCCULT  367 


trative  data.  These  have  been  collected  and 
authenticated  with  so  great  care  that  they  would 
hardly  be  made  more  credible  had  every  state- 
ment been  sworn  and  witnessed  before  a notary. 
Some  definite  conclusions  are  reached,  and  others 
tentatively  proposed,  but  all  are  offered  with 
admirable  modesty,  soberness  and  caution,  and 
good  evidence  of  a desire  for  the  truth  alone. 

Edmund  Gurney,  M.  A.,  Fred'k.  W.  H.  Myers,  M.  A., 
and  Frank  Podmore,  M.  A.  Phantasms  of  the  Living,  2 vols. 
Pp.  573,  733,  demy  8vo  (6x9).  London.  Rooms  of  the  S.  P.  R., 
14  Deans  Yard,S.  W.;  and  Trubner  & Co.,  Ludgate  Hill,  E.  C. 
1886.  Price  one  guinea.  The  first  edition  is  now  out  of 
print. 

Another  more  recent  book  written  by  a high 
authority  in  English  folk-lore  is  the  following: 

Rev.  T.  F.  Thistleton  Dyer,  M.  A.  The  Ghost  World. 
Pp.  447,  7^x 5^x2.  Ward  and  Downey,  London;  J.  B.  Lip- 
pincott  Co.,Phila.  1893.  The  subject  is  treated  as  folk-lore, 
and  illustrated  in  its  whole  range. 

Perhaps  the  most  impressive  and  dreadful  ac- 
count of  an  apparition  ever  written,  and  claim- 
ing to  be  true  in  every  particular,  is  to  be  found 
in  Blackwood' s Magazine  for  October  1888, 
entitled,  “Aut  Diabolus  aut  Nihil.”  The  writer 
asserts  that  every  statement  may  be  proved  by 
direct  application  to  any  of  the  persons  con- 
cerned in  his  account,  who  were  then  all  living. 
An  apparition  of  Satan  in  his  own  proper  person 
to  a company  of  his  avowed  worshipers,  is  told 
in  words  that  convey  all  the  effect  of  having 
been  inspired  by  an  actual  participation  in  this 


3C8 


DEMON-POSSESSION 


unique  Parisian  stance.  The  story  may  be 
fiction,  but  the  impossibility  of  the  occurrence 
can  not  be  successfully  maintained. 

The  fact  that  sects  of  acknowledged  devil 
worshipers  exist  in  India  and  other  portions  of 
the  east  has  long  been  a matter  of  familiar  his- 
tory and  observation.  That  such  a sect  exists 
at  this  day  in  France,  deliberately  offering  formal 
worship  to  the  Prince  of  Darkness  in  his  recog- 
nized character,  and  including  highly  intelligent 
persons  among  its  votaries,  is  a report  which  has 
attained  some  notoriety  quite  recently. 

The  practices  connected  with  this  worship,  the 
persons  engaged  in  it,  and  the  causes  which 
have  led  to  it,  have  been  made  the  basis  of  a 
work  of  fiction  now  (1894)  in  its  9th  edition, 
and  first  published  in  1891. 

J.  K Huysmans:  L&  Bas.  Pp.  441.  7^x4 yz.  Tresse  & 
Stock,  Editeurs.  Paris,  1891-4. 

A further  account  of  these  Luciferians  may  be 
found  in  the  Paris  correspondence  of  the  Cour - 
rier  des  Etats  Unis  for  April  30,  1894  (N.  Y.), 
and  a condensed  translation  of  the  same  letter 
in  the  New  York  Sun  for  May  3,  1894. 

INCIDENT. 

There  are  books  valuable  for  their  data  that 
can  not  be  strictly  classed  with  any  of  the  pre- 
ceding nor  of  the  following  departments  named, 
although  trenching  upon  all  of  them.  They  are 
chiefly  books  of  incident,  furnishing  more  or  less 


FACTS  AND  LITERATURE  OF  THE  OCCULT  369 


well  accredited  examples  of  the  occult  of  every 
sort.  It  is  true  that  in  these  books,  as  in  all  the 
literature  of  demonology  and  witchcraft,  a good 
deal  maybe  found  that  may  fairly  be  called  rub- 
bish. It  is  true  that  certain  stock  stories  con- 
tinually reappear,  being  passed  around  from 
writer  to  writer.  But  amid  the  mass  of  unau- 
thentic  tales  are  many  well  attested,  and  no 
amount  of  lying  or  romancing  invalidates  good 
testimony  in  any  single  case  where  it  is  found. 

Moreover  frequent  repetitions,  under  similar 
conditions,  of  the  same  kind  of  phenomena  often 
make  a degree  of  intrinsic  probability  in  favor 
of  the  genuineness  of  reputed  facts.  A book 
of  incident  extremely  popular  at  one  time  is  this: 

Mrs.  Catherine  Crowe.  The  Night  Side  of  Nature;  or 
Ghosts  and  Ghost-Seers.  London,  1848.  (Reached  in  Eng- 
land its  16th  thousand  in  1854.)  Am.  ed.  Pp.  451.  J.  S.  Red- 
field.  N.  Y.  1850. 

Of  this  book  the  Athenceum  said:  “It  shows 
that  the  whole  doctrine  of  spirits  is  worthy  of 
the  most  serious  attention.”  The  Boston  Post: 
“It  is  not  a catch-penny  affair,  but  an  intelli- 
gent inquiry  into  the  asserted  facts  respecting 
ghosts  and  apparitions,  and  a psychological  dis- 
cussion upon  the  reasonableness  of  a belief  in 
their  existence.”  The  Boston  Transcript : “In 
this  remarkable  book  Miss  [Mrs.]  Crowe,  who 
writes  with  the  vigor  and  grace  of  a woman  of 
strong  sense  and  high  cultivation,  collects  the 
most  remarkable  and  best  authenticated  ac- 


870 


DEMON-POSSESSION 


counts,  traditional  and  recorded,  of  preternatural 
visitations  and  appearances.” 

The  title  of  the  book  is  worthy  of  attention, 
for  it  describes  the  phenomena  recorded  as  be- 
ing neither  preternatural, supernatural  nor  unnat- 
ural, but  as  belonging  simply  to  the  more  deeply 
hidden  part  of  nature. 

John  Tregortha  (possibly  a pseudonym):  News  from  the 
Invisible  World,  or  Interesting  Anecdotes  of  the  Dead;  In  a 
number  of  Well  Attested  Facts,  showing  their  Power  and  Influ- 
ence on  the  Affairs  of  Mankind.  With  Several  Extracts  and  Orig- 
inal Pieces  from  the  Writings  of  the  best  Authors.  The  whole 
designed  to  Prevent  Infidelity,  Show  the  state  of  Separate  Spir- 
its, and  Evince  the  Certainty  of  the  World  to  Come.  A new  and 
Improved  Edition.  “There  appeared  Moses  and  Elias  talking 
with  him."  Pp.  454.  9x5^.  Manchester,  J.  Gleave,  1835. 

This  book  in  its  arrangement  shows  little  lit- 
erary skill,  and  the  attestation  of  its  stories  is 
quite  insufficiently  shown.  But  the  internal 
evidence  of  historical  probability  is  in  many  of 
them  not  lacking,  and  in  some  of  them  such  as 
can  only  be  refused  by  assuming  the  natural 
impossibility  of  the  events.  This  assumption,  so 
legitimate  in  its  place,  is  made  to  serve  all  kinds 
of  sophistry  in  the  interest  of  any  reigning  pre- 
judice. Both  morally  and  psychologically  con- 
sidered, these  tales  form  a rare  collection,  and 
are  profoundly  suggestive  of  thought. 

In  1852  Harper  & Bros.  (N.  Y.)  published 
the  following: 

Chas.  Wyllys  Elliott:  Mysteries  or  Glimpses  of  the  Super- 
natural. Containing  Accounts  of  the  Salem  Witchcraft,  the 


FACTS  AND  LITERATURE  OF  THE  OCCULT  37J 


Cock  Lane  Ghost,  The  Rochester  Rappings;  The  Stratford 
Mysteries;  Oracles,  Astrology,  Dreams,  Demons,  Ghosts, 
Spectres,  etc.  (The  author  writes  only  as  a sceptic.) 

In  the  next  division  belong  works  by  Andrew 
Lang . 

MYTHOLOGY  AND  FOLK-LORE. 

The  religious  mythology  of  antiquity,  and  the 
folk-lore  of  existing  races,  contain  important  fea- 
tures, to  whose  meaning  such  phenomena  as  are 
reported  in  the  present  volume  may  furnish  a true 
key.  It  is  by  no  means  a key  to  be  hastily  applied 
to  all  mythology,  for  this  is  made  up  of  various 
factors  and  is  a complicated  thing.  It  may  well 
be  true  of  many  myths  that  they  originate  in  the 
effort  of  unscientific  minds  to  explain  the  ordinary 
phenomena  of  nature;  that  they  are  what  John 
Fiske  calls  “the  earliest  recorded  utterances  of 
men  concerning  the  visible  phenomena  of  the 
world  into  which  they  were  born.”  * 

There  can  be  no  doubt  that  the  transforma- 
tions of  myths  are  largely  due  to  the  accidents 
and  vicissitudes  of  language.  But  mythology 
is  not  made  up  of  poetic  elements  alone.  Myths 
and  legends,  which  are  different  things,  have 
become  inextricably  blended.  The  imaginative 
and  traditional  elements  are  combined,  and  there 
are  many  reasons  for  believing  that  the  more 
important  traditions  have  some  historical 
ground.  The  events  that  seem  to  arise  from  an 
occult  agency,  whatever  that  may  be,  are  quite 
*See  Myths  and  My  thmakers,  Pp.  16,  21,47. 


372 


DEMON-POSSESSION 


sufficient  to  account  for  many  legends  and  be- 
liefs. 

It  is  the  strong  and  growing  tendency  of  mod- 
ern thought  to  regard  all  demonology  as  so  much 
mythology.  Many  even  of  those  Christian  schol- 
ars, who  still  claim  to  accept  the  Biblical  view 
of  the  world,  shrink  from  committing  themselves 
decidedly  to  Biblical  demonology.  To  a great 
extent  they  practically  ignore  it,  and  often  do 
not  seem  to  know,  in  any  thorough  manner, 
what  the  Bible  doctrine  is. 

On  the  other  hand  good  reasons  have  been 
given,  and  not  yet  shown  to  be  invalid,  for  re- 
garding a great  deal  of  mythology  as  only  a per- 
version and  expansion  of  the  Biblical  demonol- 
ogy. Not  that  it  has  been  borrowed  from  the 
Bible,  but  from  the  same  original  fund  of  facts 
and  teachings  which  the  Bible  writers  used. 

The  Persian  Ahriman,  the  stories  of  Titans, 
heroes  and  demigods,  and  the  views  of  spirits 
and  demons  always  maintained  in  pagan  lands, 
all  have  a closer  accord  with  the  Biblical  state- 
ments than  is  commonly  recognized.  Even  mis- 
sionaries who  carry  the  Bible  to  the  heathen 
sometimes  fail  to  see  how  much  it  has  in  com- 
mon with  the  heathen  views. 

In  th q Missionary  Herald  for  Jan.,  1894,  p. 
6,  a missionary  in  China  is  quoted  as  saying: 
“During  this  month  more  money  will  be  spent 
in  propitiating  spirits  that  have  no  existence  than 


FACTS  AND  LITERATURE  OF  THE  OCCULT  373 


all  the  churches  in  the  United  States  give  in 
one  year  for  foreign  missions.  ” 

Christians  often  think  of  the  devil  and  his 
emissaries  as  safely  shut  up  in  hell.  Whether 
the  Bible  hell  be  an  existing,  or  still  future, 
condition  or  place,  man’s  world  is  regarded 
as  the  present  sphere  of  Satan’s  operation,  and 
as  swarming  with  man’s  invisible  foes. 

With  this  view  the  heathen  everywhere 
readily  agree.  Of  the  truth  of  the  statements 
made  in  Ephesians  vi.  12,  and  supported  by  the 
entire  Bible,  the  Chinese  are  vividly  and  over- 
whelmingly convinced,  while  the  missionary 
sometimes  is  not. 

Perhaps  there  is  no  more  able  nor  interesting 
popular  exposition  of  mythology  in  accordance 
with  the  principles  of  philology,  and  the  defini- 
tion given  by  Mr.  Fiske,  than  his  own  book, 
which  since  its  first  appearance  has  passed 
through  some  seventeen  editions. 

John  Fiske:  Myths  and  Myth  Makers.  Old  Tales  and  Super- 
stitions Interpreted  by  Comparative  Mythology.  (Copyrighted 
first  in  1872.)  Pp.  251,  i2mo. 

Max  Muller’s  interpretations  of  mythology, 
with  some  reservations  and  modifications,  and 
supplemented  by  Tylor’s  view  of  animism,  find 
in  Mr.  Fiske  at  once  an  admirable  expositor, 
disciple  and  critic.  The  theories  elucidated  in 
his  book  are  unquestionably  valid  for  much,  but 
as  surely  not  for  all  the  matters  to  which  they 
are  applied. 


374 


DEMON-POSSESSION 


Since  the  publication  of  this  work,  and  of 
Tylors  Primitive  Culture , so  largely  quoted  in 
another  part  of  the  present  volume,  there  has 
appeared  Herbert  Spencer  s Principles  of  Soci - 
ology,  of  which  the  first  volume  more  partic- 
ularly deals  with  the  same  class  of  facts  that  is 
handled  by  Tylor.  Mr.  Spencer  finds  in  spirit 
or  ghost  worship  the  beginning  of  all  religion. 
To  show  that  it  may  be  the  beginning  of  every 
polytheistic  cult  would  be  a much  easier  task. 

Under  the  present  heading  only  three  other 
works  will  be  named.  They  are  each  written 
by  men  of  rare  ability  and  scholarship,  though 
with  very  different  convictions.  Yet  incidentally 
the  books  supplement  and  confirm  each  other 
in  a remarkable  degree. 

Francois  Lenormant:  The  Beginnings  of  History.  Ac- 

cording to  the  Bible  and  the  Traditions  of  Oriental  People, 
from  the  Creation  of  Man  to  the  Deluge.  Translated  from 
the  French  edition,  with  an  Introduction  by  Francis  Brown, 
Prof,  in  Union  Theological  Seminary.  N.  Y.(  Chas.  Scribner’s 
Sons,  1882. 

The  seventh  chapter  discusses  the  crux  in- 
terpretum  of  the  first  part  of  Genesis,  the  pas- 
sage regarding  the  sons  of  God  and  the  daughters 
of  men.  On  purely  philological  grounds  Lenor- 
mant, who  has  no  superior  as  a judge,  con- 
cludes that,  whatever  the  historical  facts  may 
have  been,  the  text  unquestionably  asserts  an 
intercourse  of  fallen  angels  with  humanity,  and 
the  consequent  production  of  a race  of  demigods 


FACTS  AND  LITERATURE  OF  THE  OCCULT  375 


corresponding  with  the  traditions  of  the  Greeks 
and  other  peoples. 

He  also  claims  in  his  favor  “the  great  majority 
of  modern  exegetes,  and  specially  of  all  those 
who  evince  the  most  profound  philological 
knowledge  of  the  Hebrew,”  (p.  318),  together 
with  the  general  agreement  of  the  ancient  rab- 
binical teachers,  and  of  the  Christian  fathers 
for  some  centuries  after  Christ.  He  regards  the 
story  as  a legend  only,  though  as  one  divinely 
authorized  to  convey  a moral  lesson.  For  the 
common  explanation  of  recent  times  he,  and 
his  many  strong  authorities,  leave  no  exegetical 
standing  room  whatever,  and  hold  it  to 
be  an  accommodation  to  modern  prejudice. 
And  so  they  leave  no  choice  to  those  who 
stand  by  the  historical  validity  of  all  the  Bible 
narratives  but  to  find  a very  different  meaning 
in  the  passage  from  that  conveyed  by  popular 
interpretations. 

Once  viewed  in  this  light,  the  bearing  of  this 
text  upon  mythology,  and  also  upon  still  existing 
possibilities  of  demon  activity,  becomes  appar- 
ent. The  same  view,  together  with  the  histor- 
ical character  of  the  events,  has  been  elabor- 
ately defended  by  various  German  writers,  and 
also  in  an  English  work,  whose  combined  merits 
of  learning,  logic,  style  and  temper  are  far  above 
commonplace.  Its  author  is  the 
Rev.  John  Fleming,  A.  B.,  Incumbent  of  Ventry  andKildrum, 


376 


DEMON-POSSESSION 


Diocese  of  Ardfert;  Rural  Dean;  and  Irish  Society’s  Mission- 
ary. The  book  is  called,  The  Fallen  Angels,  and  the  Heroes 
of  Mythology,  the  same  with  “The  Sons  of  God”  and  the 
“Mighty  Men”  of  the  sixth  chapter  of  the  First  Book  of  Moses: 

- - - Hodges,  Foster  & Figgis,  Dublin.  1879.  Pp.  216, 
S%x5%. 

This  bold  and  surprising  argument  is  main- 
tained with  a degree  of  scholarship  and  cogency 
that  few  would  anticipate  finding.  The  books 
of  Pember  and  Gall,  named  elsewhere,  should 
be  read  with  this,  as  being  profoundly  sugges- 
tive, even  if  somewhat  fanciful  in  their  conjec- 
tures. 

Another  author,  of  a different  sort,  and  popu- 
larly known,  is  Chas.  Godfrey  Leland,  an  Amer- 
ican, who  is  President  of  the  British  Gipsylore 
Society,  and  who  in  the  subject  of  folk-lore  is 
an  authority  unsurpassed.  A new  and  elegantly 
illustrated  work  of  unique  research,  by  Mr.  Le- 
land, is  called, 

Etruscan  Roman  Remains  in  Popular  Tradition.  Pp.  385, 
11x8.  C.  Scribner’s  Sons,  N.  Y.  1892. 

This  exhibits  a form  of  spiritism  or  witchcraft, 
prevalent  among  the  Italian  peasantry,  which 
the  author  identifies  with  the  ancient  paganism. 
The  invocations,  and  other  ceremonies  and  prac- 
tices have  an  immemorial  antiquity,  and  the 
spirits  retain  the  names  of  the  classical  divinities. 
It  is  a religion  of  magic  that  survives  and  per- 
sists under  the  perpetual  interdict  of  the  Roman 
church,  and  its  relation  to  modern  spiritism  on 


FACTS  AND  LITERATURE  OF  THE  OCCULT  377 


the  one  hand  and  pagan  mythology  on  the  other 
is  singularly  marked.  It  is  so  with  the  voodooism 
of  semi-christianized  negroes  in  America,  and 
the  obi  practice  of  the  blacks  in  Jamaica  and 
Africa.  They  are  all  forms  of  spiritism,  which 
in  its  last  result  becomes  polytheism,  accom- 
panied with  acknowledged  demon-worship,  idol- 
atry, fetichism,  and  consecrated  immorality. 

How  and  why  this  comes  to  pass  the  first 
chapter  of  the  Epistle  to  the  Romans  offers  to 
explain. 

Mr.  Leland’s  book  will  serve  as  a connecting 
link  between  some  others  that,  without  it,  would 
not  seem  to  be  nearly  related.  A reviewer  in  the 
New  York  Tribune,  Jan.  1 6,  1893,  says:  “The 
Romagnan  peasants  use  what  they  call  the  old 
religion  for  purposes  of  magic,  and  call  those 
imaginary  beings  spirits  whom  their  ancestors 
worshiped  as  gods.” 

But  how  far  these  beings  are  imaginary  is  the 
question.  (See  note  on  page  463.) 

It  is  certain  that  the  apostle  Paul  held  a some- 
what different  view  of  them  (1  Cor.  x.  19,  20). 
It  is  certain  that  the  entire  Bible  supports  and 
inculcates  the  view  that  spirits  other  than  men 
in  the  flesh  have  access  to  men,  and  power  over 
them.  It  is  certain  that  a deep  conviction  of 
this  as  truth  pervades  the  entire  pagan  mind  of 
every  race,  and  has  done  so  from  the  beginnings 
of  history  to  this  day.  This  conviction  has  also 


378 


DEMON-POSSESSION 


been  shared  by  no  small  portion  of  those  peoples 
among  whom  some  form  of  Christianity  has  pre- 
vailed, nor  was  it  ever  lost  until  the  sway  be- 
gan of  the  modern  sensualistic  philosophy  of 
Europe.  The  conviction  has  ever  been  fostered 
and  maintained  by  occurrences  of  the  occult  or- 
der, extraordinary  prodigies,  and  facts  of  divi- 
nation that  seemed  to  have  no  other  explanation. 

Epes  Sargent  quotes  it  as  a common  saying 
of  the  ancient  Romans  that  if  divination  is  a 
fact  there  are  gods — “Si  divinatio  est  dii  sunt.” 
This  conviction  lies  at  the  base  of  every  poly- 
theistic system,  if  indeed  it  be  not  the  principal 
source  of  all  such  systems.  The  dreadful  sense 
of  dependence  on  the  favor  of  these  spirits  re- 
sulting from  this  conviction  makes  spirit  or  ghost- 
worship  the  most  universal  and  fundamental 
characteristic  of  pagan  religions,  and  it  may  be 
the  initial  form  under  which  they  commonly 
exist.  (See  Appendix,  page  438.) 

The  close  affinity  of  western  spiritism  with 
oriental  polytheism  is  strikingly  illustrated  in 
the  recent  theosophical  movement  associated 
with  Madame  Blavatsky,  Col.  Olcott  and  Mrs. 
Annie  Besant.  The  latter,  a cultivated  English 
lady,  while  traveling  in  India,  has  not  hesitated 
to  tell  the  Hindus  that  Krishna  is  her  god  and 
Hinduism  her  religion,  to  go  barefoot  through 
their  temples  and  do  obeisance  to  their  idols. 

(See  letter  from  India  in  The  Congregation - 
alisty  Boston , April  /p,  /<?p4,  Pp . 55^- ) 


FACTS  AND  LITERATURE  OF  THE  OCCULT  379 


BIOGRAPHY. 

Many  things  may  be  found  in  biography.  Oc- 
cult incidents,  and  those  closely  like  them,  are 
scattered  throughout  its  whole  range.  But  es- 
pecially to  be  read  in  this  connection  are  the 
lives  and  legends  of  the  famous  sorcerers  and 
magicians  of  all  time. 

Many  a man  reads  one  such  book,  and  won- 
ders and  doubts,  and  then  thinks  no  more  about 
it.  But  let  any  reader  follow  up  this  line,  and 
learn  all  he  can  of  many  such  careers,  and  then 
form  his  conclusions. 

Simon  Magus,  Apollonius  of  Tyana,  Jam- 
blichus,  Merlin,  Michael  Scott,  Cornelius  Agrip- 
pa,  Jerome  Cardan,  Nostradamus,  Dr.  Faustus, 
Dr.  Dee,  Cagliostro—  however  great  charlatans 
these  men  may  have  been,  however  legendary 
the  accounts  of  their  lives,  it  must  be  borne  in 
mind  that  little  or  nothing  is  told  of  them  which 
cannot  be  paralleled  and  witnessed  in  our  own 
day  among  Hindu  fakirs  and  western  mediums. 
The  mediums  Home  and  Eglington  must  be 
accounted  for  in  the  same  way,  or  are  quite  as 
inexplicable  as  any  magician  of  ancient  or  me- 
diaeval times.  The  lives  of  Mahomet  and  Swe- 
denborg should  be  studied,  and  such  books  as 
the  following: 

Wm.  Godwin:  Lives  of  the  Necromancers.  8vo.  Chatto, 

London,  1876. 

Arthur  Edward  Waite:  Lives  of  the  Alchemistical  Philos- 


380 


DEMON-POSSESSION 


ophers.  - - - To  which  is  added  a Bibliography.  Pp.  315. 
demi  8vo.  George  Redway,  London,  1888. 

Geo.  C.  Bartlett:  The  Salem  Seer,  (or)  Reminiscences 
of  Charles  H.  Foster.  Pp.  157.  sm.  8vo.  U.  S.  Book  Pub. 
Co.,  (copyrighted)  1891. 

In  the  case  of  this  medium  intelligent  and 
correct  responses  in  foreign  languages  of  which 
he  had  no  knowledge  was  one  of  the  frequent 
features  of  his  sittings. 

D.  D.  Home:  Incidents  in  my  Life.  Pp.  288,  7^x5.  Long- 

man, Green,  Longman,  Roberts  & Green,  London,  1863. 

In  the  case  of  Home  levitation  and  sensible 
apparitions  were  often  witnessed. 

Arthur  Lillie:  Modern  Mystics  and  Modern  Magic.  Con- 

taining a Full  Biography  of  Rev.  Wm.  Stainton  Moses,  To- 
gether with  sketches  of  Swedenborg,  Boehme,  Madame  Guyon, 
the  Illuminati,  the  Kabbalists,  the  Theosophists,  the  French 
Spiritists,  the  Society  of  Psychical  Research,  etc.  Swan,  Sonnen- 
schein&  Co.,  London;  Chas.  Scribner’s  Sons,  N.  Y.  1894. 

TRAVEL. 

After  biography  books  of  travel  may  be  profit- 
ably searched  for  cognate  data.  Lane' s Modern 
Egyptians  and  Buyers'  Northern  India  are  two  of 
many  containing  such  information.  Many  of 
these  have  been  written  by  missionaries  regard- 
ing the  countries  of  their  labor.  Of  such  works 
Tylor,  Spencer  and  Sir  John  Lubbock  have 
made  large  use,  more  particularly  in  collecting 
the  facts  of  savage  life. 

PATHOLOGY  AND  PSYCHOLOGY. 

These  are  hard  to  separate  in  the  prosecution 


FACTS  AND  LITERATURE  OF  THE  OCCULT  381 


of  this  theme.  Psycho-physics,  medical  psy- 
chology, mental  pathology  are  names  that  show 
the  blending  of  these  departments  in  which  are 
treated  the  phenomena  of  possession,  trance, 
clairvoyance,  hypnosis,  animal  magnetism,  tel- 
epathy, illusion,  hallucination,  arid  the  outward 
sounds  and  signs  that  accompany  these. 

It  may  be  that  with  the  exception  of  possession 
not  one  of  these  phenomena  is  necessarily  to 
be  ranked  with  the  occult.  They  exhibit  static 
and  dynamic  conditions  and  possibilities  of  the 
human  being  which  are  incidentally  involved 
with  occult  phenomena,  but  may  also  be  quite  as 
independent  of  them  as  ordinary  somnambulism, 
sleep  and  dreams.  Yet  there  are  dreams  which 
do  connect  themselves  with  the  occult,  and  all 
of  these  phenomena  may  also  be  incidentally 
involved  in  supernatural  action,  using  the  word 
in  that  sense  in  which  in  this  chapter  it  has  been 
defined. 

Explanations  physical,  psychical  and  com- 
bined are  broached  by  many  physicians  and 
psychologists,  who  do  not  long  remain  in  agree- 
ment, but  are  frequently  shifting  their  ground. 
The  confusion  of  possession  with  epilepsy  and 
insanity  brings  the  literature  of  these  subjects 
within  this  circle  of  research. 

The  materialistic  trend  of  modern  psychol- 
ogy is  by  no  means  shared  by  all  the  strongest 
thinkers  in  this  field,  though  men  like  Ribot  pay 


362 


DEMON-POSSESSION 


much  more  attention  to  these  matters  than 
writers  of  a purely  spiritual  school,  and  the 
metaphysicians.  Among  formal  and  extended 
treatises  upon  psychology  perhaps  no  other 
gives  so  much  space  to  them  as  that  by  Dr. 
Wm.  James,  which  is  largely  quoted  in  this 
volume. 

Books  like  Sir  Henry  Holland' s and  Dr.  Chas. 
Elam' s Physician' s Problems , may  already  be 
considered  a little  old,  although  immensely  inter- 
esting still.  But  most  recent  books  are  in  a 
state  of  rapid  change,  and  fast  grow  obsolete. 
Only  three  others  will  be  mentioned. 

Daniel  Hack  Tuke,  M.  D.  Illustrations  of  the  Influence 
of  the  Mind  upon  the  Body  in  Health  and  Disease,  Designed 
to  Elucidate  the  Action  of  the  Imagination.  2d.  Am.  from  2d. 
Eng.  ed.  Henry  C.  Lea.  Philadelphia,  1884. 

Franklin  Johnson,  D.  D.  The  New  Psychic  Studies,  in 
their  Relation  to  Christian  Thought.  Funk  & Wagnalls.  N. 
Y.,  1887. 

Thomson  Jay  Hudson:  The  Law  of  Psychic  Phenomena.  A 
Working  Hypothesis  for  the  Systematic  Study  of  Hypnotism, 
Spiritism,  Mental  Therapeutics.  Pp.  409.  A.  C.  McClurg  & 
Co.,  Chicago,  1893. 

This  last  is  a disappointing  book  of  large  prom- 
ise and  small  fulfillment.  In  the  way  of  new  facts 
it  contributes  almost  nothing.  In  the  way  of 
explanation  it  is  likely  to  seem  most  plausible 
to  those  who  are  least  acquainted  with  the  char- 
acter and  range  of  facts  which  have  to  be  ex- 
plained. It  is  likely  to  be  highly  commended 
by  those  reviewers  who  have  only  a confused 


F/tCTS  AND  LITERATURE  OF  THE  OCCULT  383 


notion  of  these  facts,  and  are  ready  to  grasp  at 
any  theory,  especially  if  it  relieves  them  from 
serious  consideration  of  spirit  agency  in  all  por- 
tions of  these  phenomena.  The  merits  and  short- 
comings of  the  book  are  sufficiently,  indicated  by 
W.  T.  Stead  in  “Borderland,”  July,  1893,  p.  78; 
and  by  Dr.  Richard  Hodgson  in  the  Proceedings 
of  the  S.  P.  R.,  June,  1893,  p.  230. 

FICTION. 

Many  useful  studies  of  the  occult  have  ap- 
peared in  works  of  fiction,  and  the  number  is 
constantly  increasing.  This  is  a straw  on  the  tide. 
Both  the  supernatural  and  the  occult  are  im- 
portant features  in  the  romances  of  Hawthorne 
and  Scott. 

The  widely  known  story  by  Robert  Louis 
Stevenson  called  “The  Strange  Case  of  Dr.  Jekyll 
and  Mr.  Hyde”  vividly  illustrates  some  features 
of  the  subject  of  possession,  and  may  be  profit- 
ably compared  with  such  facts  as  are  shown  in 
the  present  volume.  Among  other  books  the 
following  may  be  mentioned  as  exhibiting  vari- 
ous aspects  of  the  occult. 

W.  D.  Howells:  “The  Unknown  Country.” 
David  Christie  > Murray  and  Henry  Hermon: 
“One  Traveller  Returns.” 

F.  Marion  Crawford:  “The  Witch  of 

Prague;”  “Khaled.” 

W.  Meinhold:  “The  Amber  Witch.” 


384 


DEMON-POSSESSION 


Mrs. Margaret  B.  Peeke:  “Born  of  Flame.’’ 

Katherine  P.  Woods : “From  Dusk  to  Dawn.” 

Franklyn  W.  Lee:  “Two  Men  and  a Girl.” 

Anna  C . Reifsneider : “Ruby  Gladstone,  or 
A Return  to  Earth.” 

The  Salem  witchcraft  has  newly  attracted  at- 
tention owing  to  the  two  hundredth  anniversary 
of  its  occurrence.  Some  years  ago  it  was  treated 
by  Longfellow  in  his  New  England  Tragedies. 
Recently  it  has  been  handled  by  Miss  Mary  E. 
Wilkins  in  dramatic  form,  in  Giles  Corey,  Yeo- 
man, A Play.  Harper  Bros.,  1893.  During 
1893  at  least  three  different  novels  were  first 
published  having  this  same  theme. 

John  R.  Music:  The  Witch  of  Salem,  or 
Credulity  Run  Mad.  Funk  & Wagnalls,  N.  Y. 

Constance  Goddard  DuBois:  Martha  Corey, 
A Tale  of  Salem  Witchcraft.  A.  C.  McClurg, 
Chicago. 

Augusta  Campbell  Watson:  Dorothy  the 

Puritan.  E.  P.  Dutton  & Co.,  N.  Y. 

JOURNALISM. 

Finally,  the  journalism  devoted  to  the  occult 
has  in  a short  time  grown  to  enormous  propor- 
tions. The  number  of  periodicals  published  in 
Europe  and  America  as  the  organs  of  spiritism, 
theosophy  and  the  many  forms  of  magic  would 
greatly  surprise  those  readers  who  have  not  had 
their  attention  especially  drawn  to  the  matter, 
and  this  number  keeps  continually  growing. 


FACTS  AND  LITERATURE  OF  THE  OCCULT  3S5 


There  are  also  the  journals  of  societies  organ- 
ized for  the  scientific  investigation  of  the  occult, 
and  of  the  peculiar  mental  phenomena,  which, 
although  associated  with  it,  are  by  no  means 
to  be  inseparably  identified  with  it. 

The  British  Society  for  Psychical  Research 
issue  their  Proceedings  several  times  a year, 
and  a monthly  journal  for  private  circulation 
among  its  members.  The  American  Psychical 
Society  began  to  publish  its  quarterly  magazine 
in  1892.  And  now  the  most  conspicuous  of  liv- 
ing journalists,  the  editor  of  the  Review  of  Re- 
views, Wm.  T.  Stead,  has  entered  upon  the 
publication  of  a large  popular  magazine  devoted 
to  all  branches  of  this  subject. 

Borderland  is  at  present  issued  quarterly. 
It  may  attain  to  such  a circulation  as  to  require 
a more  frequent  issue.  It  is  crowded  with  mat- 
ter that  will  cast  a spell  upon  multitudes  of 
readers. 

Every  number  has  a long  catalogue  of  the 
current  articles  and  books  within  the  range  of 
its  discussions,  showing  a most  rapid  and  extra- 
ordinary growth  of  general  interest  in  these 
things.  The  variety  of  strange  phenomena  and 
practices  displayed  in  its  pages  would  immeas- 
urably astonish  many  intelligent  people,  who 
yet  are  not  prepared  to  learn  that  all  the  mys- 
teries of  pagan  temples,  Babylonian,  Greek  and 
Roman,  Chinese  and  Hindu,  are  now  being 


386 


DEMON-POSSESSION 


searched  and  practised  on  every  hand  in  the 
cities  of  so-called  Christian  lands. 

The  editor  proposes  that  in  the  interests  of 
truth  his  readers  shall  everywhere  form  circles 
and  stances,  to  make  their  knowledge  as  full  and 
experimental  as  may  be;  while  a correspond- 
ent offers  property  for  the  establishment  of  a 
college  in  which  experts  may  be  trained,  like  the 
neophytes  in  the  colleges  of  priests  connected 
with  the  temples  of  antiquity. 

Already  in  circles  of  wealth  and  rank  the  oc- 
cult is  followed  as  a fad,  while  the  signs  and 
advertisements  of  trance-mediums  and  fortune- 
tellers are  so  many  in  our  modern  streets  and 
papers  that  Boston  and  Paris  may  yet  outdo 
old  Ephesus  and  Antioch  and  Rome  in  their 
cultivation  of  what  was  once  known  as  Black 
Art. 

It  is  certain  that  the  interests  of  truth  and 
morals  call  for  a proper  understanding  of  these 
phenomena  and  practices.  A search-light  should 
be  thrown  upon  them  of  the  highest  power,  that 
no  more  doubt  may  remain  as  to  what  they  are 
in  their  real  character  and  whence  they  emanate. 
On  every  side,  and  daily,  old  and  young  are  be- 
ing swept  off  their  feet  by  a mad  curiosity  to 
experience  these  wonders  the  reports  of  which 
are  being  so  widely  spread.  The  nations  that 
for  three  hundred  years  have  lived  in  the  face 
of  an  open  Bible  have  for  the  most  part  only 


FACTS  AND  LITERATURE  OF  THE  OCCULT  387 


known  these  things  as  sporadic,  and  infrequent 
and  much  circumscribed  events.  But  in  pagan 
Africa  and  Asia  they  are  an  every-day  affair, 
frequent  and  frightful  in  proportion  to  the  dark- 
ness and  degradation  of  any  people.  Now  in 
Europe  and  America  may  be  beheld  a rising  flood 
of  the  same  tide  by  which  the  orient  has  for  ages 
been  submerged. 

Those  who  ignore  it  now  cannot  ignore  it 
long.  For  good  or  evil  it  must  be  recognized 
and  understood.  But  that  which  all  history 
shows  to  be  obviously  fraught  with  danger  to 
truth  and  morals  needs  not  to  be  practised  in 
order  to  be  adequately  known.  It  must  be  suffi- 
ciently observed  to  have  its  character  defined 
and  its  danger  advertised.  But  the  tree  of  the 
knowledge  of  good  and  evil  still  bears  fruit  which 
allures  full  many  to  destruction. 

CONCLUSION. 

The  one  fact  of  demon  possession  so  unmis- 
takably exhibited  in  this  volume  as  an  experience 
of  our  own  age,  if  this  be  granted,  is  a fact  in 
the  natural  history  of  man  which  has  far-reaching 
implications.  It  is  one  that  concerns  the  wel- 
fare of  us  all.  At  once  we  see  what  power 
among  men  these  hostile  beings  are  able  to  exert, 
and  what  they  may  be  likely  in  far  more  subtle 
and  less  obvious  ways  to  do. 

For  it  can  not  be  supposed  that  they  would 


388 


DEMON-POSSESSION 


always  betray  or  parade  their  inimical  purpose 
by  an  overt  act.  They  are  much  more  likely 
to  approach  their  victims  in  disguise,  and  for 
one  person  who  is  made  aware  of  their  presence 
and  intentions  countless  others  may  be  subject 
to  their  insidious  influence  and  unobserved  ap- 
proach. 

The  further  fact  of  telepathy,  or  the  direct 
conveyance  of  thought  from  mind  to  mind  with- 
out any  operation  of  bodily  sense,  has  been  put 
beyond  all  question  by  the  labors  of  the  society 
for  Psychical  Research.  Let  him  who  laughs 
at  this  read  Gurney’s  book  (Phantasms  of  the 
Living),  and  he  will  laugh  no  more. 

This  also  is  a fact  in  natural  history  of  mani- 
fold importance.  In  his  first  book  and  public 
manifesto  issued  in  1836,  called  Nature , Ralph 
Waldo  Emerson  well  said  that  “the  use  of  natural 
history  is  to  give  us  aid  in  supernatural  history.” 
For  the  universe  is  a unit,  and  a marvelous 
and  purposed  correspondence  runs  through  its 
successive  planes  of  being,  from  the  lowest  to 
the  highest.  To  the  human  mind,  in  the  ascent 
of  its  activities,  each  lower  plane  becomes  an 
object-lesson,  and  furnishes  the  symbols  and 
the  language  by  which  to  apprehend  what  lies 
beyond. 

Possession  and  telepathy , these  two  ac- 
quired facts  in  the  history  of  nature  and  man, 
have  a value  beyond  estimate  in  the  effort  to  ac- 


FACTS  AND  LITERATURE  OF  THE  OCCULT  389 


count  for  some  relations  between  man  and  God. 
All  of  the  various  functions  sustained  to  the 
human  spirit  by  the  Spirit  of  God  are  described 
by  the  New  Testament  writers  as  the  effect  of 
an  inworking  or  energizing  act  of  God.  By 
this  one  method  of  action  God  divides  sever- 
ally, as  he  will,  to  men  manifold  gifts  and 
graces,  (i  Cor.  xii.)  By  this  contact  and  en- 
ergy of  the  Holy  Spirit  in  the  spirit  of  man 
God  communicates  with  man  in  all  degrees;  im- 
presses, influences,  draws,  guides,  regenerates, 
or  imparts  of  his  own  nature,  sanctifies,  or  sep- 
arates man  from  sin,  makes  him  sensible  of  the 
divine  presence,  love  and  will,  attracts  and  con- 
trols his  heart,  empowers  his  will,  reveals  Christ, 
explicitly  instructs,  abundantly  illuminates,  or 
plenarily  inspires,  just  as  he  sees  fit.  Much  more 
is  attributed  in  the  Bible  to  this  invisible  action 
of  “God,  who  worketh  all  things  in  all  men,” 
(i  Cor.  xii.  6)  and  who  maintains  the  throbbing 
life  of  all  nature  by  the  ceaseless  influx  of  his 
power.  (Ps.  civ.  30.)  But  all  of  these  offices 
are  sustained  to  man  through  an  inworking  of 
the  Spirit,  an  act  whose  general  name  is  energy, 
while  the  act  by  which  man  voluntarily  conveys 
his  thought  to  the  mind  of  God  is  principally 
known  as  prayer.  This  is  the  telepathy  be- 
tween man  and  God  which  makes  all  true  re- 
ligion possible.  (See  page  437,  Ap.  II.,  9.) 

There  is  also  a telepathy  between  man  and 


390 


DEMON-POSSESSION 


man,  and  it  may  be  between  man  and  other 
spirits,  which  would  open  up  many  possibilities. 
The  very  same  term  used  to  describe  the  opera- 
tion of  the  Holy  Spirit  is  applied  by  the  New 
Testament  to  “the  spirit  that  now  worketh  in 
the  children  of  disobedience.”  (Eph.  ii.  2.) 
The  now  burning  question  of  divine  inspiration, 
and  the  manner  in  which  either  divine  grace,  or 
temptations  to  sin,  may  be  communicated  to  the 
mind  of  man,  find  in  this  subject  of  telepathy 
much  illustration,  and  in  Gurney’s  book  a strong 
side  light  which  makes  it  one  of  the  most  profit- 
able that  can  be  read. 

Again,  as  the  spirit  of  man  may  fall  under 
the  complete  possession  and  control  of  an  evil 
spirit,  who  enters  in  and  dwells  in  man,  using 
directly  his  organs  as  well  as  his  mind,  even  so 
may  a man  come  under  the  complete  possession 
of  the  Spirit  of  God,  who  desires  this  control 
for  man’s  own  good,  and  jealously  resents  the 
intrusion  of  an  alien.  (Jas.  iv.  4,  5.  Alford’s 
Version.)  Yet  in  assuming  it  he  does  no  violence 
to  the  human  personality,  but  exalts  it  to  the 
highest  degree  of  freedom  and  strength. 

This  is  the  New  Testament  doctrine  as  to  a 
man’s  becoming  filled  with  the  Holy  Ghost,  a 
condition  which  is  held  out  as  the  duty  and 
privilege  of  all  believers,  and  to  be  attained  by 
a free  and  entire  submission  to  God’s  will,  with 
believing  prayer,  and  acceptance  of  his  promises. 


FACTS  AND  LITERATURE  OF  THE  OCCULT  891 


While  there  may  be  all  degrees  of  this  attain- 
ment, the  apostle  Paul  prayed  that  the  Ephe- 
sians “might  be  filled  up  unto  all  the  fullness  of 
God.  . . . according  to  the  power  that 
worketh  in  us.”  (Eph.  iii.  19,  20.)  All  men  are 
invited  to  this  intimate  fellowship  with  their 
Maker,  the  Father  of  spirits  (Heb.  xii.  9),  and 
all  are  exposed  to  the  approach  of  wicked  spir- 
its, whose  influence  also  is  of  all  degrees.  An 
adequate  resistance  to  this  approach  is  to  be 
found  in  the  Christian  faith  alone.  Whoever  is 
without  this,  or  fails  to  vigilantly  act  upon 
it,  becomes  a ready  prey.  So  in  this  faith  is 
also  found  the  only  adequate  means  of  linking 
the  human  spirit  to  the  Divine,  and  of  promot- 
ing and  perfecting  their  communion. 

This  is  the  Bible  view,  which  ancient  and 
modern  experience  abundantly  and  equally  con- 
firms. But  now  as  formerly  “Sadducees  say 
that  there  is  no  resurrection,  neither  angel  nor 
spirit ; but  Pharisees  confess  both.”  (Acts  xxiii.8.) 
Of  all  books  that  report  upon  this  boundary 
land  of  human  life  the  Bible  is  most  credible, 
if  for  no  other  than  this  reason,  that  it  so  per- 
fectly preserves  the  moral  proportions  and  rela- 
tions of  the  facts  which  it  describes. 

The  Bible  describes  many  interviews  of  men 
with  angels,  and  it  nowhere  indicates  that  such 
communications  should  permanently  cease.  But 
an  angel  who  spoke  with  John  called  himself  “a 


392 


DEMON-POSSESSION 


fellow  servant  ...  of  those  who  keep  the 
sayings  of  this  book.”  (Rev.  xxii.  8,  9.)  The 
self  styled  angels  who  in  our  day  appear  to 
men,  and  seek  to  establish  with  them  a rap- 
port, are  commonly  such  as  set  aside  “the  sayings 
of  this  book,”  or  accommodate  them  to  the  pre- 
dilections of  human  nature  unrenewed. 

The  Bible  permits  men  to  address  themselves 
to  angels  or  spirits  good  or  bad,  who,  unsought, 
have  appeared  to  them  and  spoken;  but  it  abso- 
lutely interdicts  all  efforts  on  the  part  of  men 
to  seek  communication  with  the  dead,  and  evi- 
dently requires  that  men  who  wish  to  approach 
the  spirit-world  shall  address  themselves  to  God 
only.  Otherwise  they  cannot  fail  to  invite  the 
guile  of  lying  spirits  who  would  gladly  divert  the 
interest  of  men  from  its  proper  object  to  them- 
selves. For  if  by  any  means  such  spirits  could 
entice  men  from  the  worship  and  service  of  God, 
and  from  confidence  in  his  well  accredited  word, 
we  may  suppose  that  they  would  wish  to  do  it, 
and  would  show  themselves  proficient  in  the 
art. 

The  Bible  requires  that  the  messages  of  spirits 
shall  be  tried  (1  John  iv.  1-3),  and  evidently 
tried  by  “the  sayings  of  this  book,”  and  the  testi- 
mony of  Jesus  Christ. 

In  this  nineteenth  century  and  fin  du  siecle 
many  consummations  of  history  may  be  observed. 
If  at  this  time  some  should  depart  from  the 


FACTS  AND  LITERATUREOF  THE  OCCULT  393 


Christian  faith  by  giving  heed  to  seducing  spirits, 
and  teachings  of  demons,  who  with  their  cau- 
terized consciences  speak  lies  in  hypocrisy  with- 
in the  hearing  of  men,  it  would  be  only  what 
the  Spirit  of  God  long  since  expressly  said  should 
come  to  pass;  while  the  servants  of  God  were 
admonished  to  keep  the  brethren  in  remem- 
brance of  these  things,  (i  Tim.  iv.  i,  2.)* 

The  man  through  whom  this  prediction  was 
conveyed  elsewhere  wrote  that  “even  Satan 
transformeth  himself  into  an  angel  of  light.  It 
is  no  great  thing,  then,  if  his  ministers  also 
transform  themselves  as  ministers  of  right- 
eousness. ”(2  Cor.  xi.  14,  15.)  And  again  he 
wrote:  “Though  we,  or  an  angel  from  heaven, 

preach  any  other  gospel  unto  you  than  that 
which  we  have  preached  unto  you,  let  him  be 
accursed.”  (Gal.  i,  8.) 

The  world  makes  light  of  the  testimony  of 
Christ  and  his  apostles.  But  there  are  still 
those  in  it  who,  however  doubtful  of  all  others, 
believe  there  is  one  expert  in  these  things  who 
can  be  wholly  trusted.  All  other  testimony,  and 
all  other  spirits,  they  will  prove  by  their  de- 
gree of  conformity  with  his  who  is  “the  Faith- 
ful Witness,  the  First  Begotten  of  the  Dead, 
and  the  Ruler  of  the  Kings  of  the  earth.”  (Rev. 
i.  5.)  His  verdict  and  his  views,  so  far  as  they 
can  be  known,  are  still,  with  many  minds,  a 


See  note  on  page  415. 


394 


DEMON-POSSESSION 


valid  and  supreme  criterion  by  which  to  “prove 
all  things,  hold  fast  that  which  is  good,  (and) 
abstain  from  every  form  of  evil.”  (i  Thes.  v. 
21,  22.)* 

Far  more  than  poet’s  fiction  to  these  minds 
is  that  magnificent  piece  of  English  writing, 
Marlow’s  Faustus , almost  three  centuries  old, 
and  yet  so  pertinent  to  our  own  day.  Its  elo- 
quent lesson  they  would  lay  to  heart,  fleeing 
from  all  unnecessary  commerce  with  those 

“Unlawful  things, 

Whose  deepness  doth  entice  such  forward  wits 
To  practice  more  than  heavenly  power  permits.” 


* It  will  be  observed  that  the  texts  quoted  from  the  Bible  in  this  chapter 
dc  not  always  follow  the  King  James  version,  but  also  the  Westminster, 
l*;an  Alford’s,  and  other  approved  translations. 


APPENDIX  I. 

MORE  CHINESE  INSTANCES. 


(a) 

EXPERIENCES  OF  CHINESE  CHRISTIANS  IN  PINGTU 
AND  CHU-MAO. 

In  the  year  1874  we  were  not  a little  perplexed  by 
occurrences  in  connection  with  the  Christians  in  Ping- 
tu  and  Chu-Mao,  in  which  a native  preacher,  Liching- 
pu,  was  the  principal  actor.  Reports  of  these  occurren- 
ces came  to  me  from  several  independent  and  trust- 
worthy eye-witnesses;  I have  obtained  from  them 
separate  accounts  which  are  mutually  confirmatory. 
The  various  witnesses  will  appear  in  the  narrative. 
I have  taken  down  the  story  chiefly  from  the  lips  of 
Lichung-pu,  and  it  is  as  follows: 

“In  the  spring  of  1874  I went  to  a ‘hwei’*  east 
of  Len-ko  to  preach.  I saw  there  a company  of 
twenty  or  thirty  women  who  came  to  worship 
at  the  temple  of  Lai  shan  shing  mu,f  the  most  of 
whom  I personally  knew.  While  there  a relative  of 
mine  pointed  to  a woman  standing  by,  belonging 
to  the  Sie  family,  and  said:  ‘That  woman  suffers 
fearfully  from  a demon  which  gives  her  no  rest; 
and  in  obedience  to  whose  command  she  has  come 
here  to  worship.’  The  woman  hearing  the  remark 
hung  her  head  in  shame.  I addressed  the  group  of 

* A market,  or  large  gathering  of  people  for  the  purpose  of  trade 
and  idolatrous  worship.  These  large  gatherings  are  held  annually,  or 
semi-annually,  generally  in  connection  with  a temple,  and  continued 
for  several  days. 

t “Holy  Mother  of  the  Great  Mountain.”  The  name  of  the  goddess 
of  the  sacred  mountain,  Tai  Shan,  situated  in  the  western  part  of  the 
province  of  Shantung. 


395 


396 


DEMON-POSSESSION 


women,  assuring  them  that  they  need  not  fear  evil 
spirits,  as  such  spirits  can  not  harm  any  one  who 
believes  in  God  and  Jesus  Christ. 

“On  hearing  this  another  woman,  Mrs.  Ku  from 
a place  six  Li  * (two  miles)  distant  addressed  me 
as  follows:  ‘Do  you  say  that  there  is  no  reason 
for  fearing  spirits,  I am  a hiang-to\  of  twenty  year’s 
standing,  and  am  in  communication  with  three  spir- 
its. I have  at  home  a beautiful  picture  of  Kwan- 
yin  (the  goddess  of  mercy) . If  my  spirits  are  afraid 
of  you  and  your  doctrines  I will  have  nothing  more 
to  do  with  them,  and  will  give  my  painting  of 
Kwan-yin  to  you  and  become  a Christian  myself.  If 
you  like  to  come  to  my  house  we  will  see  whether 
my  spirits  are  afraid  of  you  or  not.’  I could  not 
decline  this  challenge,  and  an  arrangement  was  made 
that  I should  visit  her  that  same  afternoon.  I went 
accompanied  by  a Christian  Liu  Chung-hot  to  the 
house  of  a relative  of  mine  who  lives  in  Mrs.  Ku’s 
village.  In  this  family  are  two  Christians,  and  there 
was  also  stopping  there  at  the  time  a pupil  from  the 
girls’  boarding  school  at  Teng  Chow-fu.  After  con- 
versing with  these  persons  for  awhile  Mrs.  Ku  en- 
tered. She  said  that  of  her  three  ‘familiars,’  she 
would  summon  the  one  which  was  the  most  pow- 
erful, and  who  manifested  herself  in  the  character 
of  a girl  named  Tse-hwa.  I then  told  the  crowd 
that  I had  been  challenged  to  meet  this  woman 
to  see  whether  her  spirits  were  afraid  of  the 
true  God  or  not;  that  we  would  now  pray 
to  God;  and  if  they  did  not  wish  to  engage  in 
this  act  of  worship  they  might  withdraw.  Appar- 

* A Li  is  a Chinese  mile,  which  is  about  a third  of  an  English  mile 

t A medium.  Literally  a leader  of  incense  burners. 

X The  same  person  referred  to  in  a previous  narrative.  See  p.  13. 


APPENDIX  I.  (a) 


397 


ently  from  fear  they  all  left.  I read  a chapter 
of  the  Bible  and  prayed.  Mrs.  Ku  then  burned  in- 
cense, and  prayed  to  the  demon  Tse-hwa.  In  a few 
moments  Mrs.  Ku  sank  down  on  her  kang *,  her 
frame  rigid,  her  hands  clenched  and  cold,  and  her 
lips  and  face  purple.  A few  moments  later  she  sat 
up  again.  Looking  around  her  she  saw  her  child 
standing  by,  and  without  any  provocation  struck 
her  a severe  blow.  I said  to  the  spirit,  ‘The  relig- 
ion of  Jesus  Christ  which  has  now  been  brought  to 
this  village  is  opposed  to  you  and  all  your  ways. 
You  are  an  enemy  of  the  truth  and  a disturber  of 
man’s  peace,  and  as  Christ’s  religion  has  come  here 
and  must  prevail  you  must  leave.’  The  reply  was 
‘I  know  that  wherever  the  Christian  religion  is  there 
is  no  place  left  for  me.  I know  too  that  this  re- 
ligion is  good  and  true,  and  if  my  hiang-to  wishes 
to  become  a Christian  I must  leave  her.’  After  a 
considerable  conversation  all  of  this  same  tenor  the 
demon  said,  ‘I  will  go.’  Mrs.  Ku  then  returned  to 
consciousness  with  the  air  of  one  disappointed  and 
frightened,  and  soon  after  took  her  leave  saying, 
‘I  must  certainly  suffer  for  this.’ 

“From  this  place  I went  to  the  village  where  Mrs 
Sie  lives.  Her  husband  received  me  very  kindly,  say- 
ing, however,  that  his  wife  during  the  intervals  of 
her  attacks  appeared  as  other  people,  and  at  this 
time  she  was  quite  well.  But  it  happened  that  a 
few  moments  later  a child  came  running  in  saying, 
‘Mrs.  Sie  has  another  seizure,  and  is  under  the  in- 
fluence of  the  demon.’  I went  immediately  in  to 
the  part  of  the  dwelling  where  she  was.  When  she 
heard  us  coming  she  rolled  herself  up  in  a mat 
on  her  kang  where  she  kept  up  an  incessant  laugh- 
ing and  tittering.  I said  to  her:  ‘What  is  your 

* A bed  made  of  earth  and  brick  very  common  in  North  China. 


398 


DEMON-POSSESSION 


name?’  She  replied:  ‘*1  will  not  tell  you.  Tse-hwa 
gave  you  her  name  and  you  have  sent  her  away. 
She  has  just  been  here  to  tell  me  of  it.  There  are 
eight  of  us,  and  I am  employed  in  finding  a place 
for  the  rest.  ’ After  prayer  a conversation  followed 
similar  to  the  one  described  in  the  visit  to  Mrs.  Ku 
and  with  a like  result.  The  woman  on  returning 
to  consciousness  rose  from  the  kang  and  entertained 
her  guests  with  much  politeness.  Pointing  to  a re- 
cess in  the  wall  covered  by  a curtain,  where  was 
an  image  and  an  incense  urn,  she  told  us  that 
the  demon  exacted  worship  of  her  three  times  a day 
before  that  shrine.  I tore  away  the  curtain,  removed 
the  articles  used  in  worship,  and  exhorted  Mrs.  Sie 
never  again  to  believe  in  or  fear  these  beings,  but 
to  trust  only  in  Christ.  It  being  almost  dark  I left 
promising  to  come  back  the  next  day,  and  then  re- 
turned to  the  village  of  Mrs.  Ku  the  medium. 

“The  next  morning  Mrs.  Ku  came  in  with  one  cheek 
swollen  and  red.  The  ‘familiar’  Tse-hwa  (so  she 
said)  had  beaten  her  the  previous  evening  and  up- 
braided her  as  follows:  ‘Why  do  you  requite  me 
thus?  After  helping  you  these  twenty  years  to  make 
money  and  get  a living,  why  do  you  call  in  these 
Christians  who  would  drive  me  away?’’  while  Mrs. 
Ku  was  thus  speaking  her  appearance  changed  and 
she  seemed  to  be  under  the  influence  of  the  demon 
again.  I then  addressed  the  demon  as  follows : ‘After 
having  promised  yesterday  that  you  would  leave, 
why  have  you  come  back  again?’  The  answer  was 
‘I  have  something  to  say.  If  my  hiang-to  wishes  to 
be  a Christian  I cannot  prevent  it,  and  in  that  case 
I will  never  visit  her  again.  But  I will  tell  you  some- 
thing about  her.  She  is  a bad  woman;  if  she  en- 
ters your  religion  you  will  have  to  look  after  her 
carefully.  I advise  you  to  have  nothing  to  do  with 


APPENDIX  /.  (a) 


399 


her.’  Liching-pu  continues  ‘Mrs.  Ku  after  recover- 
ing consciousness  asked  what  Tse-hwa  had  said.  I 
informed  her,  and  begged  her  to  sever  at  once  her 
connection  with  evil  spirits,  and  be  a disciple  of 
Christ.  I have  since  heard  that  after  our  intervie  w 
the  villagers,  unwilling  that  the  spirit  Tse-hwa  should 
leave  them,  because  they  were  in  the  habit  of  con- 
sulting her  through  Mrs.  Ku  for  healing  their  dis- 
eases, besought  Mrs.  Ku  to  pay  homage  to  the  de- 
mon and  induce  her  to  remain,  which  she  did.  I have 
met  Mrs.  Ku  several  times  since,  but  she  always 
hangs  her  head  and  turns  away  from  me,  and  will 
not  speak  to  me. 

“Early  the  same  forenoon  agreeably  to  my  promise 
I started  out  to  visit  Mrs.  Sie  again.  When  I had 
gone  half  way  to  the  village  I met  an  old  woman 
who  begged  me  to  hurry  on  saying:  ‘The  demon 
has  taken  possession  of  Mrs.  Sie,  and  she  is  to-day 
very  violent.  She  attacks  everyone  who  comes  near 
her,  and  none  of  the  family  or  the  villagers  dare 
enter  her  room.  She  is  breaking  utensils,  scattering 
about  the  grain,  and  threatens  to  kill  anyone  who 
dares  come  to  call  you.’  I said,  ‘How  then  did  you 
dare  to  come?’  She  replied:  ‘I  am  more  than  sixty 
years  old,  I care  little  for  life,  and  I determined  that 
I would  come.’  I found  Mrs.  Sie’s  husband  outside 
of  the  house  with  the  rest,  none  daring  to  go  in 
where  his  wife  was.  She  had  bolted  the  door  of 
her  room,  but  when  she  heard  me  outside  she  un- 
bolted it,  and  ran  into  another  room,  and  rolled 
herself  up  in  a mat  as  she  had  done  the  day  before, 
saying:  ‘I  am  not  afraid,  I am  not  afraid.’  After 
we  had  prayed  the  demon  said : ‘I  will  go  as  I 
promised  yesterday,  but  I have  first  a few  words 
to  say,’  Then  addressing  a certain  member  of  the 
family  it  said:  ‘I  must  be  revenged  on  you.  You 


400 


DEMON-POSSESSION 


have  brandished  swords  at  me.  and  fired  fire-crack- 
ers before  me,  thinking  to  frighten  me  and  drive 
me  away.  If  it  were  not  for  the  restraint  I am 
under  I would  tear  you  to  pieces.’  I commanded 
the  demon  to  leave  Mrs.  Sie  and  never  to  return, 
and  thereupon  Mrs.  Sie  was  restored  to  conscious- 
ness, and  spoke  to  us  in  a most  pathetic  way  of 
herself.  At  this  time  she  was  reduced  to  a mere 
skeleton,  and  was  so  weak  that  she  could  hardly 
speak,  though  when  in  her  abnormal  state  she  had 
almost  superhuman  strength.  She  told  us  that  she 
had  not  eaten  food  for  three  days.  I urged  her  to 
trust  wholly  in  Christ,  and  told  her  that  if  she 
did  so  she  need  not  fear  for  the  future.  As  far  as 
I have  been  able  to  learn  she  has  not  been  troubled 
since,  and  is,  as  she  was  before  she  was  possessed 
of  the  demon,  a strong,  well  woman.  She  is  not  a 
professing  Christian.” 


APPENDIX.  I. 

(b) 

EXPERIENCE  OF  MRS.  LIU. 

Mrs.  Liu,  a widow  about  65  years  of  age,  lives 
in  the  market  town,  Shin  tsai,  about  230  miles 
west  of  Chefoo.  She  belongs  to  a respectable  and 
what  was  formerly  a “well-to-do”  family.  Twenty 
years  ago  her  husband  fell  into  the  very  common 
vice  of  gambling,  and,  to  escape  from  his  creditors 
went  to  Manchuria  where  he  probably  died,  as  he 
has  not  since  been  heard  from.  Mrs.  Liu  was  left 
in  reduced  circumstances  with  a large  family  to 
support.  When  she  became  a Christian  thirteen  years 
ago  she  was  entirely  illiterate.  She  can  now  read 
the  Bible  and  other  Christian  books  with  ease,  and 
is  a very  apt  and  earnest  teacher  of  others.  Chief- 
ly through  her  influence  more  than  a score  of  her 
friends  and  neighbors,  mostly  women,  have  become 
Christians.  The  religious  services  of  the  little  church 
in  Shin  tsai  have  been  held  in  her  house  from  the 
first.  Indeed  she  was  the  founder  and  continues  to 
be  the  chief  support  of  this  church.  I have  hardly 
known  a woman  in  China  who  has  more  fully  il- 
lustrated Christianity  in  her  life,  or  one  who  has 
exerted  greater  influence  for  good.  She  has  never  been 
in  the  employ  of  the  Mission,  and  her  labors  for 
Christ,  which  have  been  abundant,  have  also  been 
spontaneous  and  gratuitous.  Her  meekness  and  firm- 
ness under  trials  and  persecutions,  and  her  many 
acts  of  kindness  to  others  have,  for  several  years 

401 


402 


DEMON-POSSESSION 


past,  disarmed  prejudice  and  opposition,  and  gained 
for  her  a “good  report  of  them  which  are  with- 
out.” 

My  attention  was  first  called  to  the  narrative 
which  follows  by  persons  living  at  some  distance 
from  Mrs.  Liu’s  home.  I afterwards  gathered  the 
particulars  from  her,  and  they  are  given  below  in 
her  own  words.  The  account  is  confirmed  in  every 
point  by  the  sons  of  Mrs.  Liu,  who  have  frequently 
visited  the  Chang  family  referred  to,  and  by  Mrs. 
Fung,  wTho  occupies  so  prominent  a place  in  the 
narrative  as  Mrs.  Liu’s  companion,  and  by  Mrs. 
Fung’s  husband,  who  generally  accompanied  the  two 
women  on  their  excursions. 

“In  the  village  of  Chang-Chwang  Tien-ts,  lives  a 
Mr.  Chang,  about  fifty-seven  years  of  age.  who  is 
a literary  graduate  of  some  wealth.  His  home  is 
six  miles  from  Shin-tsai.  His  family  is  related  to 
ours  by  marriage,  and  I have  been  for  years  fa- 
miliarly acquainted  with  the  members  of  it, 

“In  1883  this  family  was  afflicted  by  a demon  or 
demons.  It  appears  ( or  they  appeared ) as  possess- 
ing different  women  of  the  family,  and  occasionally 
two  at  the  same  time.  It  demanded  that  worship 
should  be  paid  to  it,  that  a special  shrine  should 
be  erected  to  it  in  the  house;  and  public  ser- 
vices performed  in  the  temple ; and  that  its  com- 
mands in  general  should  be  implicitly  obeyed.  The 
women  at  first  complied,  and  spent  a considerable 
amount  of  money  in  paying  homage  to  it.  When 
these  proceedings  came  to  the  knowledge  of  Mr. 
Chang,  the  head  of  the  family,  he  felt  indignant, 
and  determined  to  oppose  the  wdiole  thing,  order- 
ing the  women  to  disregard  and  defy  the  spirit. 
The  spirit  then  took  possession  of  one  of  the  women 
and  repeated  its  demands.  Mr.  Chang  refused.  The 


APPENDIX  I.  (b) 


403 


spirit  threatened  revenge  and  commenced  executing 
it  immediately  by  attempting  to  burn  the  house; 
by  stealing  and  wasting  the  substance  of  the  family, 
and  by  making  trouble  generally.  Food,  clothing, 
and  valuables  were  stolen  from  the  house  in  the 
most  mysterious  way,  even  when  they  were  secured 
by  lock  and  key;  furniture  .and  dishes  shook  and 
rattled  without  any  perceptible  cause;  and  three 
women  in  the  family  were,  at  different  times,  pos- 
sessed. Fires  broke  out  without  apparent  cause,  and, 
on  one  occasion,  destroyed  a number  of  buildings. 

“In  the  summer  of  1883  Mrs.  Chang,  having  heard 
that  the  Christian  religion  gives  to  its  adherents 
immunity  from  the  inflictions  of  evil  spirits,  came 
to  Shin  tsai  to  see  and  consult  with  me.  She  re- 
lated to  me  her  trouble,  and  said  that  she  had 
come  to  seek  help,  through  me,  from  the  God  I 
worship.  She  arrived  at  my  house  physically  weak 
and  emaciated,  reporting  that  the  demon  had  not 
allowed  her  to  eat  anything  for  a long  time ; — that 
when  her  food  was  prepared  and  brought  to  her,  be- 
fore she  could  take  it,  she  was  seized  with  an  ir- 
repressible aversion  to  it  and  obliged  to  turn  away 
from  it:  After  staying  a few  days  with  me  Mrs. 
Chang’s  health  was  restored.  She  requested  me  to 
go  home  with  her,  but  as  this  was  impracticable 
at  the  time,  Mrs.  Fung,  ( another  Christian ) went 
in  my  stead,  and  remained  with  the  Chang  family 
some  days.  She  exhorted  the  women  to  wor- 
ship the  true  God,  and  trust  in  Christ  as  their  Sa- 
viour, and  taught  them  also,  elementary  and  easily 
understood  truths  of  Christianity.  In  a short  time 
comparative  quiet  was  restored  in  the  family,  and 
Mrs.  Fung  returned  home. 

“Before  many  days  had  passed  a messenger  came 
to  me  from  the  Chang  family,  informing  me  that 


404 


DEMON-POSSESSION 


their  troubles  had  increased,  and  begging  me  to  come 
to  their  help.  They  told  me  that  two  women  in 
the  family  had  been  possessed  by  demons  for  sev- 
eral days,  and  were  still  in  a state  of  unconscious- 
ness. Mrs.  Fung  and  I returned  with  the  messenger. 
Arriving  about  noon,  we  found  all  in  great  confu- 
sion. Buckets  and  jars  of  water  were  set  in  differ- 
ent places  about  the  house  to  put  out  fire  whenever 
it  might  appear  on  the  thatched  roof,  and  men  were 
constantly  on  the  watch,  prepared  with  water  and 
step-ladders  for  mounting  the  house  if  necessary. 
They  informed  us  that  fire  frequently  broke  out 
where  it  was  least  expected.  We  were  first  shown 
to  the  room  of  Mrs.  Chang’s  eldest  daughter-in-law, 
a person  of  about  forty  years  of  age.  She  was  un- 
der the  influence  of  the  demon  and  demanded  wine, 
which  she  drank  in  large  quantities,  though  ordi- 
narily she  would  not  touch  it.  Followed  by  some 
servants  and  attendants  we  entered  the  apartment 
where  she  was  lying,  and  stood  observing  and  talk- 
ing about  her  for  a time,  she  the  meanwhile  reclin- 
ing on  the  bed,  tossing  her  arms,  and  staring  wildly 
and  unnaturally.  We  then  requested  most  of  those 
present  to  withdraw,  so  as  to  leave  the  place  as 
quiet  as  possible,  that  we  might  read  the  Script- 
ures and  pray,  The  demon  seemed  aware  of  our 
purpose  and  turning  to  us  said:  ‘You  profess  to  be 
Christians  do  you?  And  you  read  the  book  from 
Heaven,  and  think  you  are  going  to  Heaven  your- 
selves ; and  you  have  come  here  from  Shin  tsai  to 
cast  me  out ; you  need  not  flatter  yourself  with  any 
such  expectation.  I have  been  here  thirty  years  and 
I am  not  cast  out  so  easily.*  We  replied:  ‘We  have 
no  strength  to  cast  you  out,  but  we  have  come 
to  do  it  in  the  name  and  by  the  power  of  Jesus.* 
The  demon  replied:  ‘I  acknowledge  the  power  of 


APPENDIX  I.  (b) 


405 


Jesus  but  I am  not  afraid  of  you.  You  have  not 
faith  enough  to  cast  me  out.  You  have  not  faith 
as  much  as  a mustard  seed.’  We  replied:  -We  came 
trusting  in  Christ,  and  in  his  name  we  will  cast 
you  out.’  The  possessed  person  replied  by  a con- 
temptuous smile  followed  by  a fit  of  weeping.  We 
then  proceeded  to  hold  a religious  service.  We  first 
sang  the  hymn  ‘The  judgment  day  will  surely  come,’ 
and  read  the  10th  chapter  of  Matthew.  Then  each 
of  us  in  succession  prayed,  after  which  we  sang. 
When  we  had  finished  the  service  the  woman  was 
lying  perfectly  quiet,  apparently  unconscious  or  asleep. 

“We  then  went  to  the  apartment  where  the  other 
woman  was  lying.  She  is  a widow,  When  under  the 
influence  of  the  demon  she  was  constantly  watched 
by  her  only  daughter,  as  she  had  a fixed  propen- 
sity to  commit  suicide  by  jumping  into  a well 
or  pond,  or  by  hanging  herself.  We  held  a similar 
service  with  this  woman,  and  left  her  in  a state  of 
insensibility. 

“As  we  were  leaving  the  room  of  the  second  wo- 
man, the  one  first  visited  came  to  find  us,  greeted 
us  very  cordially,  and  said  she  had  just  awakened 
from  a long  sleep,  and  had  heard  from  others  of 
our  arrival,  and  all  that  had  followed.  Her  man- 
ner was  perfectly  natural ; she  was  her  old  self  again. 
She  had  no  idea  whatever  of  what  happened  dur- 
ing the  abnormal  state  from  which  she  had  recov- 
ered. 

“About  this  time,  just  before  dark  an  extraordi- 
nary commotion  occurred  among  the  fowls,  which 
rushed  and  flew  about  in  great  consternation  with- 
out any  apparent  cause,  the  family  and  servants 
having  difficulty  in  quieting  them,  and  restraining 
them  from  running  away.  After  awhile  they  cow- 
ered up  in  the  corner  of  the  yard  in  a state  of 


406 


DEMON-POSSESSION 


fright.  The  swine  also  belonging  to  the  family,  more 
than  a dozen  in  number,  occupying  a large  pen  or 
walled  inclosure  near  by,  were  put  into  a singular 
state  of  agitation  rushing  about  the  inclosure,  run- 
ning over  each  other  and  trying  to  scramble  up  the 
walls.  The  swine  would  not  eat,  and  this  state  of 
disquiet  continued  until  they  were  exhausted.  These 
manifestations  naturally  excited  a great  deal  of  in- 
terest and  remark,  and  were  accounted  for  by  the 
supposition  that  the  demons  had  taken  possession  of 
the  fowls  and  swine.* 

“The  next  morning  the  second  woman  also  made 
her  appearance.  She  seemed  perfectly  well  and  nat- 
ural. We  remained  in  the  Chang  family  several  days 
instructing  the  women  in  the  truths  of  Christianity, 
I have  visited  them  frequently  since  at  their  request. 
The  women  have  made  very  encouraging  progress 
in  the  knowledge  of  Christianity.  Five  in  the  family  re- 
gard themselves  as  Christians,  are  continuing  the 
study  of  the  Scripture,  and  meet  for  a religious  ser- 
vice on  Sunday,  even  when  we  are  not  with  them.” 
So  ends  Mrs.  Liu’s  narrative. 

This  state  of  things  has  continued  for  nearly  six 
years.  No  foreigner  has  visited  the  place  as  yet,  and  it 
is  not  thought  expedient  to  do  so.  Mr.  Chang,  the 
head  of  the  family,  gives  his  free  consent  to  the 
women  to  study  the  Bible,  worship  the  true  God, 
and  trust  in  Christ  as  their  Savior,  and  reads  Chris- 
tian books  himself,  and  expresses  his  belief  that 
Christianity  is  true;  but  is  not  willing  that  the 
women  in  his  family  shall,  at  present,  make  a pub- 
lic profession  of  their  faith.  The  manifestations  which 
drove  them  to  Christianity  for  relief  have  entirely 
disappeared. 


* See  Mark  v,  12,  13. 


APPENDIX  I. 

(c) 

A CASE  OF  SUPPOSED  POSSESSION  IN  SA-WO. 

A case  of  supposed  possession  which  occurred  in 
Sa-wo  in  June  1882,  was,  for  the  time,  the  one  sub- 
ject of  interest  and  conversation  in  that  neighbor- 
hood, and  there  is  hardly  a person  in  the  village 
who  is  not  familiar  with  all  the  details  of  it..  A 
Christian  from  Sa-wo  , who  was  an  eye-witness  to 
many  of‘  the  incidents  of  the  case,  gave  me  a mi- 
nute account  of  it.  During  the  year  1887  I had  an 
opportunity  of  a long  conversation  with  the  Chris- 
tian, Chu  wen  yuen,  who  was  the  principal  actor 
in  the  affair.  The  following  account  was  obtained 
from  him,  and  written  out  as  given  in  his  verbal 
narrative.  It  differs  from  others  only  in  having  more 
minuteness  of  detail.  His  narrative  is  as  follows: 

“In  the  village  of  Sa-wo,  there  is  a woman  of  the 
family  Chu,  who  has  two  sons  Wen-heng,  and  Wen- 
fa.  The  mother  obtained  a wife  for  Wen-fa  from  the 
family  Li,  and  while  she  was  very  young  took  her 
into  their  own  family  to  bring  her  up.  The  girl  was 
harshly  treated  by  her  future  mother-in-law,  and 
drowned  herself.  Some  years  after  another  daugh- 
ter-in-law was  secured  from  a family  named  Yang, 
and  it  was  agreed  that  she  should  remain  in  her 
own  home  until  the  time  for  her  marriage.  A few 
days  before  the  marriage  she  was  taken  ill  with 
what  seemed  to  be  possession  by  an  evil  spirit. 

On  the  night  of  the  wedding  and  after  the  wedding 
407 


408 


DEMON-POSSESSION 


ceremony,  when  most  of  the  guests  had  left  the 
house,  the  bridal  pair  were  conducted  to  their 
apartments , and  left  to  drink  wine  together,  as  is 
the  custom  with  us  in  our  neighborhood.  At  this 
time  the  bride,  changing  to  an  unnatural  appear- 
ance, and  with  the  voice  and  manner  of  the  de- 
ceased daughter-in-law  Li,  and  a strength  almost 
superhuman  flew  upon  the  unfortunate  bride-groom 
in  a fury  of  passion,  and  seized  him  by  the  throat, 
exclaiming,  ‘You  never  treated  me  in  this  fashion ; 
you  never  gave  me  wine  to  drink.  My  life  in  this 
family  was  a very  wretched  one/  Wen-fa  cried  out 
for  help,  and  other  members  af  his  family  ran  to  his 
assistance,  and  with  difficulty  extricated  him  from 
the  relentless  grasp  of  the  young  woman  who  seemed 
transformed  into  a fiend. 

“After  this  the  wife  of  the  elder  brother  Wen-heng  was 
similarly  affected.  In  the  transition  into  this  abnor- 
mal state  she  was  at  first  rigid  and  insensible,  and 
then  she  would  regain  consciousness  and  laugh,  and 
cry,  and  talk,  always  assuming,  like  her  sister-in-law, 
the  voice  and  manner  of  the  deceased  sister-in-law  Li, 
recounting  the  bitter  trials  which  had  driven  her  to 
commit  suicide. 

“Her  husband  Wen-heng,  came  to  me,  and  begged 
me  to  go  and  cast  out  the  demon  in  the  name  of 
Christ.  I could  not  well  refuse.  My  brothers,  (I  have 
five  brothers,  none  of  them  Christians)  remonstrated. 
They  said:  ‘Why  should  you  meddle  with  such  mat- 
ters and  disgrace  yourself  and  us?  The  whole  thing  is 
disreputable ; besides  you  will  certainly  fail  and  make 
yourself  ridiculous/  I said:  T cannot  fail  for  the 
promise  of  Christ  is  sure/  One  of  them  replied:  ‘If  you 
succeed  in  casting  out  this  spirit  we  will  all  be  Christ- 
ians. 

“T  arrived  at  the  house  in  company  with  several 


APPENDIX  I.  (c) 


409 


other  Christians,  about  the  middle  of  the  afternoon. 
A large  crowd  had  collected  to  see  the  result  of  the 
matter,  most  of  them  entirely  out  of  sympathy  with 
us,  and  openly  expressing  their  opinion  that  we 
should  fail.  I addressed  the  spirit  in  this  language. 
‘You  have  no  right  to  come  here  to  trouble  this  fami- 
ly, and  we  have  come  to  insist  on  your  leaving/ 
The  reply  was:  ‘I  will  leave,  I will  leave,’  but  it  did  not 
leave.  We  then  knelt  down  and  invoked  God’s  help, 
and  when  we  arose  from  our  knees  both  women  seem- 
ed perfectly  well  and  normal.  The  people  generally 
were  favorably  impressed,  others  said  that  it  was 
certainly  a very  happy  coincidence,  and  still  others 
that  the  women  would  probably  have  recovered  just 
the  same  if  we  had  not  been  called.  Wen-fa  said: 
‘This  spirit-business  is  all  a delusion,  You  women  are 
a weak  set  specially  given  to  this  sort  of  thing.  Let 
the  spirits  take  possession  of  me  and  I will  believe  in 
them.*  The  crowd  then  dispersed.  Wen-fa  went  to  his 
own  room,  and  the  other  Christians  returned  home. 
I stayed  sometime  to  converse  with  those  who  had 
not  dispersed.  In  a few  minutes  Wen-heng  came  run- 
ning in  to  inform  us  that  Wen-fa  was  really  possess- 
ed of  a demon,  and  had  entirely  lost  consciousness. 
He  urged  me  to  go  to  him  and  cast  the  demon  out. 
I declined  on  the  ground  that  I was  alone,  the  other 
Christians  having  gone  to  their  homes,  or  their  fields, 
and  besides,  Wen-fa  was  an  unbeliever  and  opposer, 
and  if  we  should  succeed  in  casting  out  the  demon  it 
would  probably  return.  After  I went  home  Weng- 
heng  came  to  me  again  urging  me  to  go  home  with 
him,  as  he  and  the  other  members  of  the  family  be- 
lieved in  the  power  of  Christ,  and  he  had  no  resource 
but  to  come  to  me.  I told  him  to  return  home  and 
if  Wen-fa  should  be  very  bad  in  the  evening  to  come 
again,  and  I would  try  to  gather  a few  Christians 
and  go  back  with  him. 


410 


DEMON-POSSESSION 


“After  dark,  and  just  after  several  of  us  Christians 
had  had  prayers  in  the  chapel,  Wen-heng  appeared, 
saying  that  his  brother  was  very  violent,  and  it  re- 
quired several  men  to  hold  him.  We  were  told  that 
a great  crowd  had  gathered  at  the  house,  and  that 
they  had  interrogated  the  demon,  and  had  long  con- 
versations with  it.  Among  others  these  questions 
and  answers  were  reported,  ‘Who  are  you? ‘I  am  a 
friend  of  Wen-fa  and  have  come  to  see  him.’  Where 
do  you  come  from?’  ‘My  home  is  south-west  of 
here,’  ‘It  seems  that  you  are  a friend  of  Wen-fa, 
how  do  you  like  these  Christians?  Are  they  your 
friends,  too?’  ‘No,  they  are  far  from  being  my 
friends,’  ‘We  propose  to  send  for  them  to  drive  you 
out.’  ‘I  am  not  afraid  of  them.’  Wen-fa’s  mother 
asked:  ’Why  do  you  not  take  possession  of  me  in- 
stead of  Wen-fa?’  The  reply  was:  ‘Oh,  every  one 
has  his  affinities  and  preferences;  we  do  as  we 
please  in  this  matter.’ 

“Arriving  at  the  house  we  made  our  way  through 
the  crowd  into  the  inner  court  with  difficulty.  To  our 
distress  we  found  the  two  women  apparently  again 
possessed  and  they  and  Wen-fa  were  all  together 
in  the  same  abnormal  state.  Wen-fa  was  more  vio- 
lently affected  than  the  others  and  I directed  my  at- 
tention particularly  to  him . When  I entered  he  seemed 
very  restless  and  uneasy.  He  said  to  me:  ‘Why  do 
you  trouble  yourself  to  come  here  to  see  me?  I do  not 
need  your  services.’  I replied:  ‘Other  friends  have 
come,  why  should  I not  come  also.’  He  said  he  wished 
to  leave  the  house  for  awhile,  and  I requested  those 
who  were  restraining  him  to  release  him,  and  he  tried 
to  run  through  the  crowd.  His  brother  followed  him 
and  with  the  help  of  several  others  brought  him  back. 
We  then  engaged  in  prayer,  invoking  the  presence  and 
power  of  Christ  to  cast  out  the  evil  spirit.  During 


APPENDIX  1.  (c) 


411 


prayer  he  was  rolling  and  tossing  himself  about  on 
the  kang  (earth-bed),  his  mother  removing  everything 
from  the  kang  for  fear  he  would  injure  himself.  When 
we  rose  from  prayer  all  the  persons  affected  seemed 
perfectly  restored,  and  in  their  natural  state.  The  vil- 
lagers present  asked  Wen-fa  a great  many  questions 
to  satisfy  themselves  that  he  was  quite  himself  again. 
It  was  evident  to  all  that  when  he  came  under  the  in- 
fluence of  this  spell  he  was  not  himself,  and  when  re- 
stored he  had  no  recollection  of  anything  he  had  said 
or  done.  A large  proportion  of  the  villagers  were  now 
won  to  our  side.  There  was  still,  however,  a company 
of  unbelievers  and  opposers,  one  of  the  most  promi- 
nent of  whom  was  the  employer  of  Wen-fa,  a man  who 
kept  a tanfang , an  establishment  for  beating  and  clean- 
ing cotton.  The  Chu  family  was  delighted  with  hav- 
ing found  a way  in  which  they  could  rid  themselves  of 
their  unseen  and  unwelcome  visitors.  They  urged  me 
to  remain  after  the  other  villagers  had  returned. 
While  they  were  preparing  food,  (as  most  of  the  family 
had  hardly  eaten  anything  for  the  last  twenty-four 
hours),  they  asked  me  a great  many  questions  about 
Christianity.  They  said  they  all  wanted  to  learn,  and 
requested  me  to  come  in  any  time  I could  and  teach 
them.  I remained  there  teaching  them  the  Lord’s 
prayer  until  a late  hour.  Wen-fa  did  not  oppose  his  wife 
and  the  rest  of  the  family  in  their  wish  to  learn  the  new 
doctrine,  but  he  evidently  had  no  heart  in  the  matter. 

“The  next  day  Wen-fa  went  to  the  Tan-fang  to  work, 
and  there  was  naturally  a great  deal  of  conversation 
about  what  had  happened  the  night  before,  most  of 
the  workmen  having  been  at  Wen-fa’s  house.  They 
said : ‘You  stay  here  among  us,  no  demons  will  dare 
to  come  here.*  (It  is  believed  that  an  influence  ema- 
nates from  the  bodies  of  strong  men  in  active  exercise 
which  resists  and  drives  away  evil  spirits.)  There 


412 


DEMON-POSSESSION 


was  one  person  present  who  was  favorably  disposed 
to  Christianity,  who  demurred  to  their  speaking  so 
lightly  of  the  subject,  and  being  so  self-confident.  A 
warm  discussion  arose  in  which  Christianity  was  de- 
nounced. Before  this  controversy  was  closed  Wen-fa 
fell  down  in  a fit.  He  was  perfectly  rigid  and  breath- 
less, apparently  dead.  His  companions  at  once  ran 
for  guns  and  swords,  especially  an  executioner’s  sword 
which  spirits  are  supposed  to  be  particularly  afraid 
of,  and  shouted  and  brandished  their  weapons  to  in- 
timidate the  demon,  but  all  without  effect.  Wen-fa 
still  remained  ghastly  and  insensible.  Fearing  that 
he  would  die  on  the  premises  the  head  of  the  establish- 
ment ordered  his  men  to  carry  him  out.  About  this 
time  his  muscles  relaxed  and  he  became  limp,  though 
still  motionless  and  insensible.  When  they  reached 
the  street  a great  crowd  gathered,  which  was  soon 
joined  by  Wen-fa’s  mother.  Some  one  raised  the  cry, 
‘take  him  to  the  chapel.’  His  mother  and  others  cor- 
dially assented,  and  the  men  who  carried  him  directed 
their  steps  that  way.  As  they  turned  from  the  main 
road  to  enter  the  chapel  Wen-fa  commenced  resisting, 
and  it  required  the  men  in  charge  to  use  their  utmost 
strength  to  prevent  him  from  breaking  away  from 
them.  By  dint  of  great  effort  they  dragged  him  into 
the  chapel.  Arriving  there  he  fell  down  apparently 
exhausted  and  insensible.  He  soon  got  up,  however, 
perfectly  himself  again,  and  asked,  ‘ What  are  you  all 
here  for?  What  are  you  about?  What  does  this 
mean?  ’ He  had  no  idea  of  what  had  happened. 

“After  this  all  ;the  villagers,  including  Wen-fa,  ac- 
knowledged the  power  of  Christianity  to  cast  out  evil 
spirits.  The}'  said  if  this  had  only  happened  once  we 
might  have  thought  it  a mere  coincidence,  but  the  con- 
nection of  Christianity  with  these  cures  was  too  evi- 
dent to  be  doubted.  To  this  day  all  the  villagers  take 


APPENDIX  I. 


413 


this  view  of  the  matter.  Wen-heng,  his  mother,  wife, 
and  sister-in-law  all  commenced  studying  Christian 
books,  and  seemed  very  much  interested,  and  made 
remarkable  progress.  The  new  year,  however,  came 
on  in  the  course  of  a few  weeks  with  its  many  idola- 
trous ceremonies  and  offerings.  They  agreed  together 
to  do  away  with  the  usual  ceremonies,  and  pass  the 
new  year  as  Christians,  but  a wealthy  and  influential 
uncle  opposed  and  over-ruled  them.  Having  yielded 
to  his  commands  to  pass  the  new  year  in  accordance 
with  Chinese  customs,  they  gradually  gave  up  the 
study  of  Christianity,  and  have  had  but  little  inter- 
course with  us  since.  They,  however,  seem  very  kindly 
disposed  to  us,  and  grateful  for  what  we  did  for  them. 
They  have  had  no  further  trouble  from  evil  spirits. 
Cases  of  this  kind  were  very  frequent  in  our  village 
some  years  ago,  but  since  the  introduction  of  Christian- 
ity we  hardly  ever  hear  of  them.” 


APPENDIX  I. 

(d) 

CASE  OF  A SLAVE  GIRL. 

In  the  south-eastern  part  of  the  district  of  En-Chiu, 
In  the  village  of  Yang-kiatswen,  lives  a man  of  the 
family  Niu,  who  had  an  experience  supposed  to  be  at- 
tributable to  an  evil  spirit.  The  case  is  familiarly 
known  and  often  referred  to  by  the  villagers  in  that 
neighborhood.  Several  Christians  living  from  two  to 
four  miles  distant  from  Yang-kiatswen,  are  well  ac- 
quainted with  the  story  which  they  related  to  me.  It 
is  as  follows : 

“Some  years  since  Mr.  Niu  was  very  much  troubled 
by  spiritual  manifestations  in  his  family.  Strange 
noises  and  rappings  were  frequently  heard  about  the 
house.  The  buildings  were  also  set  on  fire  in  different 
places  in  some  mysterious  way.  Everything  went 
wrong.  These  misfortunes  were  supposed  to  be  caused 
by  a demon,  which  at  times  took  possession  of  a fe- 
male slave  in  the  family.  Mr.  Niu  made  every  possible 
effort  to  get  rid  of  the  demon  but  without  success. 

“A  Christian  visited  him  about  this  time  and  urged 
him  to  become  a Christian  in  order  to  be  free  from  the 
inflictions  of  demons.  He  found  him,  however,  very 
reticent  and  timid.  He  talked  as  if  he  thought  some 
one  was  overhearing  him,  and  ready  to  call  him  to  ac- 
count for  what  he  said.  A short  time  afterwards  he 
was  visited  by  another  Christian  whom  he  frankly 
told  that  he  did  not  care  to  get  rid  of  the  demon,  in 
fact  that  he  had  made  peace  with  it  by  worshiping  it, 

414 


APPENDIX  I.  (d) 


415 


and  giving  it  a recognized  place  and  authority  in  the 
family.  It  had  taken  permanent  possession  of  the  fe- 
male slave.  It  was  consulted  and  its  advice  followed 
in  all  domestic  and  business  matters,  and  now  every- 
thing went  on  prosperously.  This  female  slave  after- 
wards gained  a great  reputation  for  telling  fortunes 
through  the  aid  of  her  familiar  spirit,  and  her  fortune- 
telling was  the  means  of  making  a great  deal  of  money 
for  her  master.  She  was  consulted  by  people  from  far 
and  near.  Before  the  man  Chu  became  a Christian  he 
himself  consulted  her  with  regard  to  his  child  who 
was  ill.”* 

* Compare  Acts  xvi,  16-18. 

Note  for  page  393. 

In  regard  to  the  prediction  quoted  from  1 Timothy  iv.  1,  2,  two  things 
would  seem  to  be  properly  implied  by  it.  First,  the  spirits  are  described  as 
seductive  in  the  manner  and  effect  of  their  approach  to  men.  Their  real 
character  is  concealed.  They  accommodate  themselves  to  the  known  belief 
and  disposition  of  men.  They  make  no  violent  and  obvious  attack,  but 
gradually  insinuate  a false  impression,  and  one  contrary  to  the  word  of 
God.  Next,  a form  of  demonic  activity  to  which  the  heathen  were  always, 
and  are  still,  subject,  and  which  was  no  new  thing  in  the  world,  Would,  in 
time,  show  a new  outbreak  among  people  who  had  become  identified  with 
the  Christian  faith.  And  some  of  these,  heeding  the  plausible  and  flatter- 
ing communications  of  spirits  that  seem,  to  use  words  quoted  on  page  313, 
“benign  and  optimistic  instead  of  diabolical  and  hurtful, •’  and  failing  to 
bring  all  such  things  to  the  only  authoritative  test  of  the  divine  oracles, 
are  led  to  abandon  “the  faith  once  for  all  delivered  to  the  saints."  (Jude, 3.) 
[Editor.] 


APPENDIX  I. 

(e) 

CASE  IN  EASTERN  EN-CHIU. 

In  the  year  1883  a boy  eighteen  years  of  age,  named 
Liu  Yao-kwe,  from  the  village  Tung  en-tai,  in  eastern 
En  Chiu,  was  received  as  a pupil  in  the  High  School 
at  Teng-Chowfu,  when  in  the  following  year  he  was 
taken  ill  of  fever  and  died.  The  news  of  his  death  to- 
gether with  an  account  of  his  good  deportment  in 
school,  the  high  esteem  in  which  he  was  held  by  his 
teachers,  the  sympathetic  care  he  had  received  during 
his  illness,  and  the  evidences  he  gave  that  he  was  a 
true  Christian,  were  sent  to  his  mother  who  was  then 
interested  in  Christianity  but  not  a church  member. 
She  was  comforted  by  this  in  her  great  grief,  and  con- 
tinued her  preparation  for  baptism  with  increased  in- 
terest and  assiduity.  About  two  months  afterwards 
(as  is  reported  and  believed  by  the  family  and  the 
neighbors),  her  two  daughters-in-law  were  possessed 
by  a demon,  and  this  demon  professed  to  be  the  spirit 
of  the  deceased  boy.  It  gave  the  mother  a harrowing 
account  of  what  the  boy  had  suffered  from  the  hands 
of  his  foreign  teachers,  and  assured  her  that  he  had 
died  from  starvation  and  ill-treatment.  The  mother 
believed  the  story,  gave  up  Christianity  and  hated  for- 
eigners with  a bitter  hatred,  supposing  them  respon- 
sible for  the  death  of  her  favorite  son.  The  father  of 
the  boy  was  not  deceived,  as  his  wife  had  been,  and 
applied  to  Christians  in  the  village  to  come  and  cast 
out  the  evil  spirit  from  his  two  daughters-in-law. 

416 


APPENDIX  I.  (e) 


417 


They  declined,  however,  on  account  of  the  unbelief  and 
opposition  on  the  part  of  the  other  members  of  the 
family.  When  we  last  heard  from  them  this  same 
state  of  things  continued.  This  affair  has  had  a great 
deal  to  do  with  checking  and  almost  putting  a stop 
to  the  progress  of  Christianity  in  that  village. 


APPENDIX  I. 

(f) 

A CASE  IN  SOUTHERN  SHIU  KWANG. 

In  the  spring  of  1883  or  1884,  a girl  of  fifteen  of  the 
family  Chang,  living  in  the  village  of  Chang  kiachwang 
in  Southern  Shiu  Kwang,  was  supposed  to  be  pos- 
sessed by  an  evil  spirit.  While  thus  affected  and  hav- 
ing lost  entirely  her  consciousness,  she  went  to  another 
village  where  lived  her  future  mother-in-law  of  the 
Sen  family,  going  directly  to  the  door  without  a guide, 
though  she  had  never  been  there  before,  and  could  not 
have  known  the  way.  A young  girl  going  to  the 
house  of  her  future  mother-in-law  is  entirely  contrary 
to  Chinese  etiquette,  and  the  last  thing  a betrothed 
girl  in  her  sane  mind  could  be  induced  to  do.  Her 
future  father-in-law  and  mother-in-law  were  averse  to 
receiving  her,  but  were  almost  obliged  to  do  so  in  or- 
der to  avoid  scandal.  They  were  sure  by  her  appear- 
ance that  she  was  possessed  by  an  evil  spirit,  and  ap- 
plied to  two  Christians,  Changho-yi  and  Chaoyu-yieh, 
living  in  the  same  village,  to  come  and  cast  it  out. 
It  was  from  them  that  I heard  the  story.  When  they 
went  with  Mr.  Sen  to  try  to  cast  out  the  demon  it 
boldly  defied  them,  saying,  “I  will  not  go.  I once 
found  a home  in  a family  named  Mu  which  spent 
60,000  cash  (about  $50.),  in  their  attempt  to  drive  me 
away,  but  without  avail ; and  do  you  think  you  can 
cast  me  out?”  While  the  two  Christians  were  offering 
a prayer  for  help  the  girl  came  to  herself  at  once  and 
immediately  returned  to  her  own  home  as  anxious  to 
be  there  as  they  were  to  have  her. 

418 


APPENDIX  I. 

(g) 

EXPERIENCES  OF  CHIU  CHING. 


Chiu  chi-Ching  is  a prominent  and  highly  esteemed 
native  Christian  living  in  eastern  En  Chiu.  He  was 
the  first  convert  in  that  region,  and  the  stations  in 
that  vicinity,  now  numbering  seven,  owe  their  exist- 
ence mainly  to  his  influence  and  labors.  In  cases  of 
supposed  possession  by  evil  spirits,  he  was  the  person 
generally  applied  to  in  that  neighborhood  for  assist 
ance.  He  has  given  me  at  length  his  views  and  exper- 
iences, but  there  is  in  the  main  so  little  to  distinguish 
them  from  each  other,  and  from  those  that  have  already 
been  narrated, that  there  is  no  occasion  to  record  them. 
He  states  that  he  undertook  this  business  with  great 
reluctance, but  feeling  that  he  could  not  conscientiously 
decline  it.  He  says  that  he  has  never  failed  in  a single 
case,  and  the  effects  of  his  labors  in  this  direction  have 
been  helpful  to  him  in  his  evangelistic  work.  One  case 
that  greatly  tried  his  faith  and  courage  I give  below 
as  narrated  by  him,  and  in  his  own  words, 

“I  was  applied  to  one  day  by  a man  of  a very  re- 
spectable family  to  go  to  see  his  mother  who  was  pos- 
sessed by  a demon  which  they  could  not  by  any  means 
rid  themselves  of.  When  possessed  she  insisted  on  be- 
ing provided  with  wine  and  meat  which  she  took  in 
inordinate  quantities,  though  in  her  normal  condition 
she  never  took  wine  at  all.  I went  to  the  place  in  com- 
pany with  a few  other  Christians.  Arrived  at  the 
house,  we  found  a large  number  of  relations  and 

419 


420 


DEMON-POSSESSION 


neighbors  assembled,  and  the  woman  wild  and  un- 
manageable, and  several  strong  men  with  difficulty 
kept  her  under  control.  It  was  with  fear  and  tremb- 
ling that  I commenced  the  work  before  me.  When  I 
addressed  the  demon  demanding  that  it  should  leave, 
the  woman  flew  at  me  like  a fury,  exclaiming,  ‘ Who 
are  you?’  I knelt  down  in  prayer,  the  sweat  stream- 
ing from  every  pore,  and  oppressed  with  an  awful 
sense  of  personal  weakness  and  responsibility.  The 
woman  was  at  once  restored,  and  with  unaffected  sur- 
prise and  chagrin  apologized  for  the  condition  in 
which  her  visitors  had  found  her  and  her  house.  She 
was  convinced  of  the  truth  and  importance  of  Christ- 
ianity and  commenced  studying  Christian  books,  but 
was  afterwards  restrained  from  continuing  their  study 
by  the  influence  of  the  male  members  of  the  family. 
Her  malady  did  not  return.” 


APPENDIX  I. 

(h) 

THE  CASE  OF  A FAMILY  IN  EN  CHIU. 

In  the  year  1885  in  visiting  the  mission  station  in  Kin- 
tswen  in  south-eastern  En  Chiu,  a family  consisting  of 
a man  and  his  wife  and  five  children,  together  asked 
for  admission  to  the  church.  This  is  the  story  as 
given  by  the  eldest  son  who  acted  as  spokesman  for 
the  family.  It  was  concurred  in  by  the  Christians  in 
the  village  and  neighborhood. 

“For  several  months  my  mother  was  sorely  afflicted 
by  an  evil  spirit.  The  attacks  were  frequent  and  vio- 
lent. She  pined  away  until  she  was  a mere  skeleton. 
You  see  how  thin  and  pale  she  is  now,  but  she  is  well 
compared  to  what  she  was,  and  is  constantly  grow- 
ing stronger.  We  applied  to  the  Christians  here  to 
cast  out  the  demon,  which  they  did,  but  it  as  often  re- 
turned. Then  we  following  our  Christian  neighbors* 
advice  determined  as  a family  to  believe  on  and  trust 
in  Christ.  These  attacks  are  now  less  and  less  fre- 
quent. Whenever  they  come  on  some  one  of  us  kneels 
down  and  prays  to  ,Jesus,  and  my  mother  is  at  once 
restored.  Some  days  since  she  had  an  attack  when 
no  one  was  in  the  house  except  my  little  sister,  (point- 
ing to  a little  girl  present  about  five  years  old),  who 
immediately  knelt  down  and  commenced  ‘Our  Father 
who  art  in  Heaven,  hallowed  be  thy  name,’  etc.,  when 
my  mother  darted  towards  her  as  if  she  would  tear 
her  to  pieces,  saying,  ‘You  little  wretch,’  but  she  fell 

421 


422 


DEMON-POSSESSION 


down  insensible  before  she  got  to  her;  and  very  soon 
rose  up  well.” 

The  members  of  the  family  have  since  been  baptized 
by  Rev.  Mr.  Laughlin,  of  Wei  Hein. 


APPENDIX  I. 

(i) 

EXTRACTS  FROM  A LETTER  FROM  MR.  SHI  OF  SHAN-SI. 

The  following  are  extracts  from  a letter  received 
April,  1888,  from  Mr.  Shi,  a prominent  Christian  now 
connected  with  the  China  Inland  Mission,  whose  home 
is  in  the  province  of  Shan-si.  Mr.  Shi  is  a literary 
graduate  of  private  means,  well  known  and  much  re- 
spected in  the  part  of  the  province  where  he  resides. 
A few  years  since  he  fell  in  with  missionaries  and  em- 
braced Christianity.  He  is  an  earnest  student  of  the 
Scriptures  and  a Christian  of  an  unusually  pronounced 
and  aggressive  type. 

Having  heard  of  his  remarkable  success  in  found- 
ing opium  refuges  on  a plan  devised  by  himself,  and 
also  in  healing  diseases  by  prayer,  and  in  dealing  with 
cases  of  supposed  demon-possession,  I wrote  to  him 
asking  for  information  on  this  subject.  The  letter 
from  which  the  following  extracts  are  taken  was  his 
reply. 

In  the  introduction  of  his  letter  he  gives  an  inter- 
esting account  of  his  conversion.  He  continues:  “I 
had  not  at  first  the  courage  to  confess  Christ  before 
others.  But  soon  after  this  new  experience  I destroyed 
all  the  idols  in  my  house,  fitted  up  a room  for  Chris- 
tian worship,  had  family  prayers  every  day  with  my 
mother  and  my  wife,  and  public  worship  every  seventh 
day.  One  day  my  wife  was  very  suddenly  possessed 
by  a demon.  Assuming  a violent  and  threatening 
manner,  she  attacked  me,  endeavoring  to  stop  the 

423 


424 


DEMON-POSSESSION 


worship.  At  first  I was  put  to  my  wit’s  end  and  knew 
not  what  to  do.  Suddenly  I bethought  myself  of  the 
words  of  Scripture  in  which  our  Lord  gave  to  his  dis- 
ciples power  to  heal  diseases  and  cast  out  devils,  and 
in  Christ’s  name,  and  with  the  laying  on  of  my  hands, 
I commanded  the  demon  to  depart.  My  wife  awoke 
as  from  a sleep,  and  was  immediately  well,  and  joined 
us  in  worshiping  and  praising  God  for  his  goodness. 
The  faith  of  all  my  family  was  much  strengthened.’ 

Then  followed  a detailed  account  of  several  cases  of 
casting  out  demons  very  similar  to  those  which  are 
to  be  found  in  previous  chapters  of  this  book.  The 
two  closing  cases  with  the  conclusion  of  the  letter  will 
give  a good  idea  of  its  general  contents. 

“In  the  village  of  Hu-tsai,  less  than  a mile  from  my 
own  home,  lives  a relative  of  mine  named  Han  Yang- 
lin  A servant  of  his  Hieh  Pei-Chwang  believed  and 
received  baptism.  Suddenly  his  young  son  was  pos- 
sessed by  a demon,  writhed  in  agony,  foamed  at  the 
mouth  and  with  a loud  cry  fell  down  insensible.  The 
family  were  in  great  consternation.  I was  not  at 
home  at  the  time,  but  my  wife  hearing  of  the  event, 
after  prayer  for  help  and  guidance,  went  to  the  house 
and  in  the  name  of  Christ  prayed,  with  the  laying  on 
of  hands.  The  child  awoke  perfectly  well.  Afterwards 
Han  Yang-lin’s  own  little  boy  was  seized  by  a demon, 
and  afflicted  in  the  same  manner.  His  mother  immedi- 
ately got  into  her  cart  with  the  boy  in  her  arms,  and 
came  to  my  house  to  ask  my  wife  to  pray  over  him. 
My  wife  first  exhorted  her  to  believe  in  Christ  and 
then  prayed  for  the  child  when  it  immediately  recov- 
ered. (Compare  Mark  ix,  17-29.) 

“During  the  eighth  month  of  the  present  year  a 
man  named  Heo  Tai-ts,  living  in  the  village  of  Hu-kia, 
was  possessed  by  a demon  which  came  and  went. 
When  it  left  him  he  was  extremely  weak  owing  in  part 


APPENDIX  /.  (i) 


425 


probably  to  the  fact  that  he  was  an  opium-smoker. 
When  the  demon  possessed  him  the  strength  of  three 
or  four  men  was  not  sufficient  to  control  him.  His 
mother  applied  to  ‘Wu-po’  (exorcist)  to  expel  the 
demon,  but  it  answered  them  in  a loud  voice,  ‘I  am  not 
afraid  of  you.  I am  only  afraid  of  the  one  great  God,’* 
Their  village  was  only  about  a mile  from  the  village 
of  Keo-si  where  lives  a Christian  named  Liang  Tao- 
yuen.  He  hearing  of  the  matter  exhorted  Heo  Tai-ts 
to  believe  in  God  and  pray  for  succor.  When  he  had 
recovered  he  started  to  go  to  my  house.  On  the  way 
while  he  was  passing  the  home  of  Liang  Tao-yuen,  the 
demon  took  possession  of  him  again  in  a most  violent 
manner,  and  called  on  several  members  of  his  family 
to  take  him  back  to  his  home.  Liang  Tao-yuen  fol- 
lowed him,  and  spent  the  night  in  praying  over  him. 
He  was  restored  to  his  normal  consciousness.  The 
following  day  Liang  Tao-yuen  assisted  him  to  mount 
a donkey  to  come  to  my  house.  I was  absent  in  the 
city  of  Ho  Chiu.  My  wife  was  at  home,  and  exhorted 
him  to  depend  on  God  rather  than  man,  saying  our 
Christian  teachers  cannot  be  always  present  with  us, 
but  our  Lord  is.  A Christian,  JenSan-yiu,  went  with 
him  to  his  house  and  cast  away  his  idols,  and  his 
mother  and  wife  joined  in  prayer  for  his  recovery. 

“When  Heo  Tai-ts  was  at  my  house,  the  demon 
came  and  insisted  on  his  returning  home,  but  my 
wife  prayed  for  him,  in  the  name  of  the  Lord,  and 
the  demon  left  him.  She  urged  Jen  San-yiu  to  pray 
with  him,  with  laying  on  of  hands  and  fasting,  so 
that  the  demon  would  not  dare  to  return  any  more. 
He  soon  recovered  entirely,  and  also  broke  off  the 
opium  habit.  He  changed  his  name  from  Tai-ts,  to 
Su-sing,  (restored  to  life)  in  attestation  of  the  Lord’s 
having  given  him  back  to  life  again.  The  disciples 
brought  to  Christ  from  the  region  south-east  of  us 
* Jas.  ii,  19. 


426 


DEMON-POSSESSION 


have  come  from  this  beginning.  Five  families  were 
freed  from  the  opium  habit,  cured  of  their  diseases, 
cast  away  their  idols,  and  gave  themselves  to  the  Lord. 

“Numerous  cases  of  this  kind  need  not  be  repeated 
in  detail ; they  are  certainly  unmistakable  evidences  of 
the  power  of  Christ.  Believers  ought  not  to  be  distin- 
guished as  ancient  and  modern.  At  the  present  time  the 
power  to  cast  out  demons  and  heal  diseases,  whether 
in  China  or  other  lands,  is  only  from  Christ.  With- 
out Him  we  can  do  nothing.  When  our  Lord  wishes  to 
advance  and  hasten  his  kingdom, break  down  the  power 
of  Satan,  and  bring  deliverance  to  his  elect  from  their 
sins,  He  first  makes  one  of  those  who  believe  on  Him 
to  give  hearing  to  deaf  ears,  to  open  blind  eyes,  so 
that  dwellers  in  cities  and  villages  all  may  know  that 
the  worship  of  idols  is  an  offense  to  the  Most  High, 
not  only  of  no  profit,  but  a snare  and  curse,  and 
that  only  those  who  believe  and  trust  in  Christ,  and 
look  to  Him  for  redemption,  shall  enjoy  everlasting 
happiness  and  peace,  both  of  body  and  mind. 

“I  well  know  that  all  we  can  do  is  only  Christ’s 
power  manifesting  itself  through  us,  as  his  instru- 
ments, to  the  glory  of  our  Heavenly  Father.  When 
you  thank  God  for  his  grace  and  mercy  I beg  you  not 
to  attribute  anything  to  us.  We  desire  with  the  four 
and  twenty  elders  of  Revelation  to  cast  our  crowns 
before  the  throne  and  say : To  our  Lord  alone  belongs 
all  honor  and  glory.*  I close  with  respectful  salu- 
tations, praying  that  Christ  may  ever  be  with  you, 
completing  through  you  whatever  work  He  has 
assigned  to  you. 

Your  Brother, 

Shi.* 

• Rev.  Iv.  lo,  zt. 


APPENDIX  II. 

OTHER  TESTIMONIES. 


(0 

Austin  Phelps,  D.  D.  on  Modern  Demonism. 

“If  the  Biblical  demonology  is  a fact  in  the  divine  organiza- 
tion of  the  universe,  and  if  demoniac  craft  is  a fact  in  the 
divinely  permitted  economy  of  probation,  what  else  would 
seem  more  natural  than  these  marvels  over  which  science 
despairs?  What  else  is  the  demoniac  world  more  likely  to  be 
engaged  in?  If  it  7nay  be  that  sin,  matured  and  aged,  tends  to 
reduce  the  grade  of  guilty  intellect,  what  else  is  more  probable 
than  these  frivolities  and  platitudes  which  make  up  much  of 
the  spiritualistic  revelations?  On  the  other  hand,  what  else 
than  the  marvels  bordering  on  miracle,  which  this  modern 
theory  offers  to  gaping  curiosity,  are  more  likely  to  be  'signs 
and  wonders’  which  in  the  last  times  are,  if  possible,  to  deceive 
God’s  elect?”*  My  Portfolio ; pp.  lyo. 

(2) 

Dr.  Wm.  Ashmore  and  Archdeacon  Moule  on  Chinese 
Spiritism. 

To  the  testimonies  from  China  may  be  added  some  state- 
ments made  by  two  more  of  the  most  widely  experienced  mis- 
sionaries in  that  country.  The  first  is  the  Rev.  Dr.  William  Ash- 
more, who  says  as  follows: 

“I  have  no  doubt  that  the  Chinese  hold  direct  communica- 
tions with  the  spirits  of  another  world.  They  never  pretend 
that  they  are  the  spirits  of  departed  friends.  They  get  them- 
selves into  a certain  state  and  seek  to  be  possessed  by  these 
spirits.  I have  seen  them  in  certain  conditions  invite  the 

*Matt.  xxiv.  24. 


427 


428 


DEMON-POSSESSION 


spirits  to  come  and  inhabit  them.  Their  eyes  become  frenzied, 
their  features  distorted,  and  they  pour  out  speeches  which  are 
supposed  to  be  utterances  of  the  spirits.” 

Quoted  in  “Ancient  Heathenism  and  Modern  Spiritualism." 

By  H.  L.  Hastings.  Boston,  i8qo.  pp.  21 1. 

The  second  witness  is  the  Ven.  Arthur  E.  Moule,  B.  D., 
Archdeacon  in  Mid-China.  After  thirty  years  of  residence  in 
that  country  he  says:  “From  my  own  personal  observations  I 

am  inclined  to  believe  that  amidst  a great  preponderance  of 
deliberate  imposture,  for  the  sake  of  gain,  there  is  as  much 
positive  intercourse  with  the  darker  regions  of  the  nether 
world  as  that  professed  or  possessed  by  the  Jewish  witches  of 
old.”  See  p.  231  of  his  “ New  China  and  Old.  London,  Seeley 
& Co.,  i8qi.” 

(3)  See  p.  285. 

Mr.  G.  H.  Pember  and  Charlotte  Elizabeth  on  the  De- 
moniac and  the  Medium  as  described  in  the  Bible. 

“An  obh  is  a soothsaying  demon,  but  by  an  earlier  use  the 
word  is  also  applied  to  the  person  connected  with  such  a 
demon.  Originally  it  signified  a skin  bottle, and  its  transition 
from  this  first  meaning  to  its  second  may  be  clearly  detected 
in  the  following  exclamation  of  Elihu:  'For  I am  full  of  mat- 

ter, the  spirit  within  me  constraineth  me.  Behold,  my  belly  is 
as  wine  which  hath  no  vent;  it  is  ready  to  burst  like  new  bot- 
tles. ’ Job  xxxii.  18,  iq. 

“The  word  appears,  then,  to  have  been  used  of  those  into  whom 
an  unclean  spirit  had  entered,  because  demons,  when  about  to 
deliver  oracular  responses,  caused  the  bodies  of  the  possessed 
to  grow  tumid  and  inflated.  We  may  perhaps  compare  Virgil’s 
description  of  the  soothsaying  sibyl  (Aen.  vi.  for  he 

tells  us  that  her  breast  began  to  swell  with  frenzy,  and  her 
stature  appeared  to  increase,  as  the  spirit,  or  the  god,  drew 
nearer. 

“According  to  some,  however,  the  medium  was  called  an  obh 
merely  as  being  the  vessel  or  sheath  of  the  spirit;  but  in  either 
case  the  term  was  afterward  applied  to  the  demon  itself.  That 


APPENDIX  II. 


429 


the  spirit  actually  dwells  within  the  person  who  divines  by  it 
we  may  see  from  a previously  quoted  passage  of  Leviticus , the 
literal  rendering  of  which  is  'A  man  or  a woman  when  a demon 
is  in  them,’  etc.  (Lev.  xx.  27.)  And  in  strict  accordance  with 
this  is  the  account  of  the  Philippian  damsel,  who  had  a 
Pythonic  spirit.  For  Paul  compelled  the  spirit  to  come  out  of 
her,  and  she  instantly  lost  all  her  supernatural  power.  From 
the  stories  of  mediaeval  witches,  and  from  what  we  hear  of 
modern  mediums,  it  seems  likely  that  a connection  with  an  obh 
is  frequently,  if  not  always,  the  result  of  a compact,  whereby 
the  spirit,  in  return  for  its  services,  enjoys  the  use  of  the  me- 
dium’s body. 

"Indeed  there  is  reason  to  believe  that  a medium  differs  from 
a demoniac,  in  the  ordinary  use  of  the  term,  merely  because  in 
the  one  case  a covenant  exists  between  the  demon  and  the  pos- 
sessed; whereas  the  frightful  duality  and  confusion  in  the  other 
arises  from  the  refusal  of  the  human  spirit  to  yield  a passive 
submission,  and  acquiesce  in  a league  with  the  intruder.”  Pp. 
260-1.  Revell’s  ed.  of  Earth's  Earliest  Ages.  By  G.  H. 
Pember,  M.  A. 

"Against  the  sin  of  witchcraft,  the  acquirement  of  power  or 
knowledge  by  means  of  Satanic  communications,  the  law  was 
very  strict.  ’ ’ ( Leviticus  xx.  27. ) 

"By  this  we  see  that  Satan  had  contrived  to  obtain  a footing 
among  God’s  peculiar  people,  that  he  had  seduced  them  into 
holding  intercourse  with  his  subordinates,  for  the  purpose  of 
sharing  such  supernatural  gifts  as  he  could  impart.” 

"The  case  of  those  possessed  with  devils  is  represented  as 
being  nearly  always  one  of  great  suffering.  The  exceptions 
seem  to  be  those  instances  where  the  infernal  inmate  was  a 
welcome  confederate,  for  the  sake  of  such  supernatural  powers 
as  he  could  confer.”  (As  the  Pythian  damsel,  Simon  Magus, 
Elymas  the  Sorcerer,  and  others.)  Pp.  49,  64-5,  of  Princu 
palities  and  Powers.  By  Charlotte  Elizabeth.  Am.  ed.,N.  Y. 
1842, 


430 


DEMON-POSSESSION 


(4)  See  p.  99. 

Virgil’s  Cumaean  Sibyl. 

••‘Now  to  the  mouth  they  come,’  aloud  she  cries, 

'This  is  the  time,  enquire  your  destinies. 

He  comes— behold  the  god!’  Thus  while  she  said, 

(And  shivering  at  the  sacred  entry,  staid) 

Her  color  changed,  her  face  was  not  the  same, 

Her  hair  stood  up,  convulsive  rage  possessed 

Her  trembling  limbs,  and  heaved  her  laboring  breast. 

Greater  than  human  kind  she  seemed  to  look, 

And  with  an  accent  more  than  mortal  spoke; 

Her  staring  eyes  with  sparkling  fury  roll, 

When  all  the  god  came  rushing  on  her  soul. 

Swiftly  she  turned,  and  foaming  as  she  spoke, 

‘Why  this  delay?’  she  cried,  ‘the  powers  invoke; 

Thy  prayers  alone  can  open  this  abode, 

Else  vain  are  my  demands,  and  dumb  the  god,* 

* * * * 

“Struggling  in  vain,  impatient  of  her  load, 

And  laboring  underneath  the  ponderous  god, 

The  more  she  strove  to  shake  him  from  her  breast, 

With  more  and  far  superior  force  he  pressed, 

Commands  his  entrance,  and,  without  control, 

Usurps  her  organs  and  inspires  her  soul. 

* * * * 

“Thus  from  the  dark  recess  the  Sibyl  spoke, 

And  the  resisting  air  the  thunder  broke, 

The  cave  rebellowed  and  the  temple  shook; 

The  ambiguous  god  who  ruled  her  laboring  breast 
In  these  mysterious  words  his  mind  expressed, 

Some  truths  revealed,  in  terms  involved  the  rest. 

At  length  her  fury  fell;  her  foaming  ceased, 

And,  ebbing  in  her  soul,  the  god  decreased.’’* 

From  the  sEneid,  Bk.  VI.,  beginning  with  line  67  of  Dryden’s 
Translation. 


APPENDIX  II. 


431 


(5) 

William  James,  M.  D.,  Professor,  formerly  of  Physiology, 
and  now  of  Psychology,  at  Harvard  University,  on  the 
Medium  Trance. 

"We  believe  in  all  sorts  of  laws  of  nature  which  we  cannot 
ourselves  understand,  merely  because  men  whom  we  admire 
and  trust  vouch  for  them. 

"If  Messrs.  Helmholtz,  Huxley,  Pasteur  and  Edison  were 
simultaneously  to  announce  themselves  as  converts  to  clairvoy- 
ance, thought-transference,  and  ghosts,  who  can  doubt  that 
there  would  be  a popular  stampede  in  that  direction?  We 
should  have  as  great  a slush  of  ‘telepathy,’ in  the  scientific 
press  as  we  now  have  of  ‘suggestion’  in  the  medical  press.  We 
should  hasten  to  invoke  mystical  explanations  without  winking 
and  fear  to  be  identified  with  a by-gone  regime  \i  we  held  back. 
In  society  we  should  eagerly  let  it  be  known  that  we  had  always 
•thought  there  was  a basis  of  truth  in  haunted  houses,  and  had, 
as  far  back  as  we  could  remember,  had  faith  in  demoniacal 
possession. 

"Now.  it  is  certain  that  if  the  cat  ever  does  jump  this  way  the 
cautious  methods  of  the  S.  P.  R.  (Society  for  Psychical  Re- 
search) will  give  it  a position  of  extraordinary  influence. 

"Now,  the  present  writer  (not  wholly  insensible  to  the  ill 
consequences  of  putting  himself  on  record  as  a false  prophet) 
must  candidly  express  his  own  suspicion  that  sooner  or  later 
the  cat  must  jump  this  way. 

“The  special  means  of  his  conversion  have  been  the  trances  of 
the  medium  whose  case  in  the  ‘Proceedings’  was  alluded  to 
above. 

"Knowing  these  trances  at  first  hand,  he  cannot  escape  the 
conclusion  that  in  them  the  medium’s  knowledge  of  facts  in- 
creases enormously,  and  in  a manner  impossible  of  explana- 
tion by  any  principles  of  which  our  existing  science  takes  ac- 
count. Facts  are  facts,  and  the  larger  includes  the  less;  so 
these  trances  doubtless  make  me  the  more  lenient  to  the  other 
facts  recorded  in  the  ‘Proceedings.’ 


432 


DEMON-POSSESSION 


“I  find  myself  also  suspecting  that  the  thought-transference 
experiments,  the  veridical  hallucinations,  the  crystal  vision, 
yea,  even  the  ghosts,  are  sorts  of  things  which  with  the  years 
will  tend  to  establish  themselves.  All  of  us  live  more  or  less  on 
some  inclined  plane  of  credulity.  The  plane  tips  one  way  in 
one  man,  another  way  in  another;  and  may  he  whose  plane 
tips  in  no  way  be  the  first  to  cast  a stone! 

“But  whether  the  other  things  establish  themselves  more  and 
more,  or  grow  less  and  less  probable,  the  trances  I speak  of 
have  broken  down  for  my  own  mind  the  limits  of  the  admitted 
order  of  nature.  Science,  so  far  as  science  denies  such  ex- 
ceptional facts,  lies  prostrate  in  the  dust  for  me;  and  the  most 
urgent  intellectual  need  which  I feel  at  present  is  that  science 
be  built  up  again  in  a form  in  which  such  facts  shall  have  a 
positive  place. 

“Science,  like  life,  feeds  on  its  own  decay.  New  facts  burst 
old  rules;  then  newly  divined  conceptions  bind  old  and  new  to- 
gether in  a reconciling  law Mr. 

Myers  seeks  to  interpret  mediumistic  experiences  and  ghostly 
apparitions  as  so  many  effects  of  the  impact  upon  the  sublim- 
inal consciousness  of  causes  ‘behind  the  veil.’  The  effects, 
psychologically  speaking,  are  hallucinations;  yet  so  far  as  they 
are  'veridical’  they  must  be  held  probably  to  have  an  ‘objec- 
tive’ cause.  What  that  objective  cause  may  be  Mr.  Myers  does 
not  decide;  yet  from  the  context  of  many  of  the  hallucinations 
it  would  seem  to  be  an  intelligence  other  than  that  of  the  me- 
dium’s or  seer’s  ordinary  self,  and  the  interesting  question  is: 
Is  it  what  I have  called  the  extra-conscious  intelligence  of  per- 
sons still  living,  or  is  it  the  intelligence  of  persons  who  have 
themselves  passed  behind  the  veil?  Only  the  most  scrupulous 
examination  of  the  ‘veridical’  effects  themselves  can  decide.” 

From  The  Forum  for  August,  1892. 

(6) 

Rev.  H.  R.  Haweis  on  the  Persistence  of  Occult  Phenom- 
ena. 

“Face  to  face  with  certain  alleged  phenomena  of  an  unintel- 


APPENDIX  II. 


433 


ligible  character,  repeated  experience  has  at  last  placed  one 
conclusion  beyond  dispute,  viz.,  that  it  is  unsafe  to  denounce 
what  it  may  be  difficult  to  examine,  but  still  more  risky  not  to 
examine  what  we  propose  to  denounce.  But  it  is  a busy 
world,  and  you  may  fairly  ask:  'Why  should  I attend  to 

ghosts,  or  for  the  matter  of  that,  any  of  those  bogey  phe- 
nomena, which  I am  told  on  excellent  authority  can  be  ac- 
counted for  by  fraud,  credulity,  hallucination,  or  misunder- 
standing?’ I will  answer  that  question  first. 

"We  must  attend  to  occult  phenomena  (were  there  no  other 
reason)  because  of  their  obstinate  persistency.  That  is  Her- 
bert Spencer’s  test  of  reality.  The  broad  backs  of  those  much 
belabored  but  patient  beasts  of  burden  called  Fraud,  Credulity, 
Hallucination  and  Misunderstanding  have  at  last  refused  to 
bear  any  more  loading.  Who’s  to  carry  what  is  left?  for  this 
obstinate  residuum,  it  seems,  cannot  be  destroyed.  Compara- 
tive studies  in  these  days  are  all  the  fashion.  Will  no  one 
give  us  a comparative  study  of  ghosts?  Will  no  one  even  pro- 
vide us  with  an  introductory  and  concise  study  of  occult  phe- 
nomena in  and  out  of  the  Bible,  in  history,  ancient  and 
modern,  sacred  and  profane?  Lastly,  in  a word,  will  no  one 
after  loading  the  four  beasts  as  heavily  as  possible,  produce  the 
fifth  beast  whose  name  is  Truth,  and  who  will  bear  without 
hesitation  or  fatigue  that  puzzling  residuum  of  indisputable 
but  unintelligible  phenomena? 

"Is  it  not  strange  that  the  occult,  or  what  we  commonly  call 
the  miraculous,  weathers  age  after  age  of  scepticism?  True, that 
at  this  very  moment,  we  are  living  in  an  age  of  scientific 
ostriches,  who  mumble,  with  their  heads  in  the  sand,  that  no 
one  now  believes  in  miracles;  that  ghosts  never  appear;  that 
second-sight  and  premonitions  and  dreams  that  come  true,  and 
prophecies  that  are  verified,  have  all  vanished  before  the  light 
of  knowledge,  and  the  scrutiny  of  science.  True  also  it  is  that 
never  were  there  a greater  number  of  intelligent  people  con- 
vinced of  the  reality  and  importance  of  these  occult  phenomena. 
The  persistency  of  the  occult  is  at  any  rate  a fact,  and  a stub- 


434 


DEMON-POSSESSION 


born  one.  From  age  to  age  the  same  unexplained  phenomena 
occur.  In  spiritualism  more  than  in  anything  else  history  re- 
peats itself.  From  age  to  age  a number  of  supposed  super- 
naturalisms  are  exposed  or  explained;  from  age  to  age  a resid- 
uum cannot  be  exposed  or  explained.  No,  not  by  Crooks,  or 
Wallace,  or  Lodge,  or  Flammarion,  or  the  Berlin  conjurer, 
Bellachini;  or  the  French  conjurer,  Houdin;  or  the  English 
conjurers,  Maskelyne  and  Cook,  or  Sidgewick  and  the  Psychi- 
cal society,  or  any  other  society,  or  anybody  else.  ‘This  gives 
to  reflect,’  as  the  French  say.” 

From  the  Fortnightly  Review , February,  1893. 

(7) 

Lyman  Abbott  on  Demon  Possession. 

“For  reasons  stated  in  my  Life  of  Christ,  Chapter  xiii.,  I 
believe  not  only  that  there  really  was,  but  there  really  still  is, 
such  a phenomenon.” 

Outlook , Aug.  25,  1894,  p.  314. 

(8)  See  page  291. 

Regarding  High  Magic. 

The  term  magic  may  refer  only  to  sleight  of  hand.  But  it 
has  also  been  defined  as  “the  art  of  putting  in  action  the 
power  of  spirits,  or  the  occult  powers  of  nature."  This  defini- 
tion offers  an  alternative.  The  magicians  of  Egypt  and  Baby- 
lon mentioned  in  the  Bible  belonged  to  a class  of  wonder-work- 
ers who  perhaps  have  their  best  modern  parallels  in  India, 
though  they  are  still  to  be  found  in  Egypt  and  elsewhere.  In 
the  highest  forms  of  magic  there  is  all  the  appearance  of  some 
superhuman  agency.  Whether  such  an  agency  may  ever  be 
involved  is  a question  usually  answered  by  the  prepossessions 
of  the  person  judging.  Mistaken  prepossessions  are  hard  to 
dislodge,  though  sometimes  with  a sufficient  range  of  facts,  and 
a sufficiently  candid  mind,  this  may  be  effected. 

It  can  hardly  be  doubted  that  in  the  Bible  a degree  of 
power  to  work  miracles  by  the  agency  of  Satan  or  of  demons, 
is  attributed  to  men.  Apart  from  the  old  Testament,  we  have 


APPENDIX  II. 


435 


the  prediction  of  the  Saviour  that  false  Christs  and  false  proph- 
ets would  arise,  who  would  ‘show  great  signs  and  wonders, 
so  as  to  deceive,  if  it  were  possible,  the  very  elect.’1  {Matt,  xxiv, 
24.)  The  apostle  Paul  predicts  the  coming  of  a "man  of  sin,” 
a "lawless  one,”  "after  the  working  of  Satan  with  all  power  of 
signs  and  lying  wonders.”  (2  Thes . II.  8,  g.)  John  saw  in 
vision  ‘ 'another  wild  beast  coming  up  out  of  the  earth.  And 
he  doeth  great  wonders,  so  that  he  maketh  fire  come  down  on 
the  earth  in  the  sight  of  men;  and  deceiveth  those  that  dwell  on 
the  earth  by  the  means  of  those  miracles  which  he  had  power  to 
do.  ” ( Rev.  xiii.  11-15. ) 

In  Rev.  xvi.  13-14,  he  describes  "three  unclean  spirits  like 
frogs,  . . . the  spirits  of  demons  working  miracles,  which 

go  forth  unto  the  kings  of  the  whole  world  to  gather  them  to  the 
battle  of  that  great  day  of  God  Almighty.” 

In  Rev.  xix.  20,  he  speaks  of  "the  false  prophet  that  wrought 
miracles  before  him  (the  beast),  with  which  he  deceived  them 
that  received  the  mark  of  the  beast.” 

Some  of  the  wonders  wrought  by  the  high  caste  fakirs  of 
India  are  narrated  in  the  North  American  Review  for  January f 
i8q3,  in  an  article  entitled  "High  Caste  Indian  Magic.”  The 
writer,  Harry  Kellar,  is  a professional  juggler  of  thirty  years’ 
experience,  who  has  spent  fifteen  years  in  India  and  the  far 
east.  He  says  that  he  would  be  the  last  to  concede  anything 
supernatural  in  their  power,  having  spent  his  life  in  “combat- 
ing the  illusions  of  supernaturalism,  and  the  so-called  mani- 
festations of  spiritualism.”  But  he  also  says  that  "through  a 
thousand  years  of  rumor  the  high  caste  fakir  has  succeeded  in 
preserving  the  secret  of  his  powers,  which  have  off  more  than 
one  occasion  baffled  my  deepest  scrutiny  and  remained  the 
inexplicable  subject  of  my  lasting  wonder  and  admiration.” 

He  supposes  these  magicians  to  have  "discovered  natural 
laws  of  which  we  in  the  west  are  ignorant,”  and  to  overcome 
"forces  of  nature  which  to  us  seem  insurmountable.” 

He  describes  in  particular  three  great  feats  which  have  been 
repeatedly  witnessed,  and  well  authenticated  by  other  compe- 


436 


DEM  ON-POSSESSIO  N 


tent  observers  besides  himself.  These  are  “feats  of  levitation, 
or  the  annihilation  of  gravity;  feats  of  whirling  illusion,  in 
which  one  human  form  seems  to  multiply  itself  into  many, 
which  again  resolve  themselves  into  one;  and  feats  of  voluntary 
interment.” 

The  mysterious  and  even  dreadful  facts  that  Mr.  Kellar  de- 
tails introduce  us  at  once  to  the  very  heart  of  the  province  of 
high  magic,  and  they  are  such  as  may  well  be  viewed  in  th$ 
light  of  such  other  facts  as  those  given  in  the  present  volume. 

Once  admit  that  invisible  spirits  have  access  to  men,  with 
power  to  communicate  with  them,  and  to  produce  in  and 
through  them  mental,  moral,  and  also  physical  effects,  as  the 
Scriptures  evidently  teach,  and  we  have  a theory  that  easily 
and  naturally  covers  many  facts  that  cannot  otherwise  be  ex- 
plained. And  there  are  facts  for  which  every  other  theory  is 
only  a promise  to  explain  that  has  never  been  fulfilled. 

These  Indian  phenomena  are  shown  at  length  in  the  writ- 
ings of  Louis  Jacolliot,  a French  author  and  rationalist  long 
resident  in  India.  Their  discussion  on  Biblical  grounds,  to- 
gether with  many  other  equally  marvelous  facts,  may  be 
found  in  a book  by  an  able  English  solicitor,  Robert  Brown, 
entitled  Demonology  and  Witchcraft  with  Especial  Reference 
to  Modern  Spiritualism  So-Called , and  the  “ Doctrines  of  De- 
mons.”  (London,  John F.  Shaw  6°  Co .,  i88q.)  This  work  is 
not  without  faults.  But  it  manifests  legal  acumen,  Hebrew 
scholarship,  uncompromising  fidelity  to  the  authority  of  the 
Bible,  and  a familiarity  with  those  phenomena  under  dis- 
cussion which  are  most  extraordinary,  and  also  most  character- 
istic. It  is  a book  that  ought  not  to  be  overlooked  in  the  study 
of  this  subject.  Upon  the  assumption  that  demons  have  any- 
thing to  do  with  this  species  of  magic  the  matter  forms  a dis- 
tinct department  of  demonology,  of  which  here  only  this  brief 
mention  can  be  made. 

The  wonders  narrated  by  Mr.  Kellar  may  have  excited  his 
admiration,  but  they  are  well  suited  to  excite  the  horror  of 
most  observers.  The  moral  quality  of  the  spirits  concerned  in 


APPENDIX  II. 


437 


their  production,  whether  human  only,  or  other  than  human, 
can  be  determined  only  by  moral  tests.  Miracles  of  this  kind 
have  always  been  associated  with  and  conducive  to,  the  worst 
forms  of  pagan  superstition,  and  the  darker  and  more  grovel- 
ing the  superstition  so  much  the  more  terrible  has  been  the 
form  in  which  the  wonders  have  appeared,  as  may  be  seen  in 
Mr.  Kellar’s  own  account  of  the  witch  doctors  in  Natal.  In 
all  times  they  have  been  exhibited  to  support  the  claims  of 
idolatrous  worship.  They  have  invariably  tended  to  draw 
men  from  the  worship  of  the  supreme  God,  to  the  worship  of 
intermediate  beings,  however  called,  "gods  many  and  lords 
many,”  (/  Cor . viii. 5)  including  the  open  and  avowed  worship 
of  demons.  And  even  in  the  most  enlightened  lands  where,  as 
among  modern  spiritualists,  prodigies  in  any  degree  similar 
occur,  their  tendency  and  result  are  the  same.  God  is  ignored 
or  becomes  an  impersonal  pantheistic  force,  while  the  spirits 
are  followed  up  with  the  devotion  of  a passionate  infatuation. 
The  moral  law  becomes  despised,  and  the  character  of  the  de- 
votees tends  to  grow  more  depraved  and  blighted  to  the  end. 
There  are  apparent  exceptions  to  this  rule,  but  that  this  is  the 
rule  may  be  regarded  as  the  verdict  of  history.  Consult  Dr. 
Joseph  Ennemoser’s  History  of  Magic.  2 vols.  London,  1854. 
H.  G.  Bohn;  Narratives  of  Sorcery  and  Magic  from  the  most 
Authentic  Sources.  By  Thos.  Wright,  M.  A.,  F.  S.  A.  Am. 
ed.  N.  York,  1852.  Redfield;  Lenormant’s  Chaldean  Magic. 
London,  1877.  Bagster.  These  books  lie  within  easy  reach  on 
the  shore  of  the  ocean  of  the  literature  of  magic. 

(H.  W.  R.) 

(9)  See  p.  389. 

Telepathy,  Human  and  Divine. 

See  on  this  theme  a fine  passage  in  H.  Gratry's  Guide  to  the 
Knowledge  of  God;  Roberts  Bros.,  Boston,  1892;  pp.  441-2.  No 
work  in  pure  philosophy  has  appeared  in  France  in  recent 
years  nobler  than  this,  which  with  honor  to  itself  the  French 
Academy  has  crowned. 

See  also  Joseph  Cook  on  Cosmic  Telepathy.  Our  Day , 
Oct.,  1895;  and  on  Psychical  Research,  do.  Nov.,  1893. 


438 


DEMON-POS  SESSION 


(io)  See  p.  378;  also  pp.  276,  374,  392. 

Heli  Chatelain,  late  U.  S.  Commercial  Agent  at  Loanda, 
author  of  Folk  Tales  of  Angola;  On  the  Prevalence  of 
Spirit  Worship. 

“It  has  been  my  privilege  to  associate  personally  with 
missionaries  laboring  among  all  races,  to  have  perused  mis- 
sionary records  of  many  societies  in  the  respective  tongues, 
and  also  to  mingle  with  the  ignorant  classes  of  most  so-called 
Christian  nations;  and  the  more  I ascertain  and  compare 
original  facts,  the  more  am  I impressed  with  the  fundamental 
unity  of  the  religious  conceptions  of  Chinese,  Hindus  and 
American  Indians,  as  well  as  of  nominal  Moslems,  Jews  and 
Christians,  with  the  African  Negro. 

“They  all  have  a dim  notion  of  a Supreme  Being;  they  all 
serve  him  far  less  than  they  serve  the  spirits,  the  myste- 
rious forces  of  nature,  and  the  souls  of  deceased  persons 
(ancestor  worship,  etc. ),  and  put  their  trust  in  amulets,  talis- 
mans, incantations,  quacks,  priests,  soothsayers,  spiritists,  and 
the  thousand  and  one  manifestations  and  paraphernalia  of  the 
one  universal  disposition  of  mankind,  known  as  superstition.” 
Conclusion  of  an  article  on  African  Fetishism,  in  the 
Journal  of  American  Folk-Lore  for  October-December,  1894, 
p.  304.  See  also  do.  pp.  301  and  314-315;  also  in  do.  for  July- 
September,  1895,  pp.  181-184. 

(“) 

A Definition  of  Superstition. 

To  the  above  statements  the  present  editor  would  add  the 
following:  What  constitutes  superstition  is  not  the  belief  that 
the  human  race  is  surrounded  and  affected  by  an  invisible  race 
of  spirits,  a matter  of  evidence,  but  the  putting  of  any  finite 
being  or  object  in  the  place  of  the  Infinite.  To  invest  anything, 
animate  or  inanimate,  imaginary  or  real,  with  attributes,  rela- 
tions, prerogatives  of  worship,  which  belong  of  right  to  God 
alone,  and  to  yield  to  such  an  object  the  fear,  faith,  interest,  or 
attention  that  are  due  to  him  is  the  essence  of  superstition.  It 
is  well  characterized  in  Romans  i.  25. 


BIBLIOGRAPHICAL  INDEX, 


An  index  of  the  books  and  authors  consulted 
in  the  preparation  of  this  volume,  or  referred  to 
in  it ; with  a more  particular  account  of  some 
which  are  regarded  as  important  to  its  theme, 
but  insufficiently  known,  or  which  are  insuffi- 
ciently described  elsewhere  in  its  pages. 


PAGE 

Abbott,  Lyman 434 

Alford,  Henry,  D.  D 289,  390,  394 

Late  Dean  of  Canterbury.  The  New  Testament  (Au- 
thorized Version  Revised);  Daldy,  Isbister  & Co.,  Lon- 
don, 1876. 


Athanasius 

Atkinson,  Rev.  J.  A... 
(See  Wesley.) 

Augustine 

Aurelius,  Marcus 

Baker,  Wm.,  D.  D 

Bartlett,  Geo.  C 

Baxter,  Richard 

Beecher,  Rev.  Charles, 


*3* 

*25 

270,  295,  296,  337 

330 

355 

380 

349.  356 

125 


“Spiritual  Manifestations.”  302  pages,  8 x 5^4  in. 
Lee  & Shepard,  Boston,  1879.  “For  the  earnest  ex- 
pectation of  the  creature  waiteth  for  the  manifestation 
of  the  Sons  of  God.”  Rom.  viii.  19. 

This  book,  assuming  the  reality  of  spiritual  manifesta- 
tions, and  the  correctness  of  the  Biblical  view  of  them, 


[439] 


440 


BIBLIOGRAPHICAL  INDEX . 


interprets  that  view,  and  its  wide  bearing  upon  related 
matters,  in  a lucid,  original,  and  highly  suggestive  man- 
ner. The  earlier  studies  of  the  same  author  in  this  field 
were  published  in  1853,  in  a volume  called,  “A  Review 
of  the  Spiritual  Manifestations.”  Read  before  the 
Congregational  Association  of  New  York  and  Brooklyn. 
75  pages  ; G.  P.  Putnam  & Co.  Both  books  deserve  to 


be  read. 

Bell,  Rev.  Charles 354 

Besant,  firs.  Annie 378 

Blackwell,  Anna 359 

Blavatsky,  Hadame 378 

Blumhardt,  Johann  Christoph 111-116,  352 


Among  modern  witnesses  to  the  facts  of  possession, 
of  exorcism,  and  of  healing  through  believing  prayer, 
Blumhardt  may  fairly  be  regarded  as  holding  the  first 
place.  Perhaps  no  man  of  recent  times  has  had  a more 
intimate  and  practical  acquaintance  with  these  matters 
at  first  hand,  and  no  student  of  them  can  afford  to  over- 
look his  life  and  work.  Subjected  as  these  were  to  a 
searching  and  public  scrutiny,  and  every  test  that  friends 
or  foes  could  make,  this  only  resulted  in  a perfect  vindi- 
cation of  his  claims  from  all  suspicion,  and  the  wonder- 
ing approval  of  those  who  came  to  know  the  facts.  He 
was  born  in  1805,  and  died  in  1880.  He  was  graduated 
in  theology  at  the  University  of  Tubingen,  a man  of 
thorough  cultivation  and  generous  tastes.  Familiar  with 
the  whole  course  of  Biblical  criticism,  he  yet  always 
maintained  an  active  evangelical  faith.  His  character 
was  strong,  guileless,  unassuming,  magnanimous,  and 
just.  He  had  a singularly  well-balanced  judgment, 
rare  penetration  in  his  knowledge  of  men,  executive 
power  and  unusual  tact.  Although  a conservative  Lu- 
theran clergyman,  he  had  world-wide  sympathies.  For 
many  years  he  maintained  a ministry  of  relief  to  suffer- 
ing minds  and  bodies,  with  the  most  beneficent  results, 
to  which  hundreds  can  still  testify.  He  was  so  trans- 
parently noble,  and  his  wisdom  and  influence  so  marked 
that,  whatever  explanation  may  be  made  of  his  work,  it 


BIBLIOGRAPHICAL  INDEX. 


441 


must  still  be  of  unique  interest  to  a student,  upon  psy- 
chological as  well  as  moral  and  religious  grounds. 

His  biography  in  German  has  reached  a fifth  enlarged 
edition,  which  should  be  translated  into  English.  A 
much  briefer  account  of  him  exists  in  English,  entitled, 

“ Pastor  Blumhardt  and  His  Work,”  by  Rev.  W.  Guest, 
with  an  Introduction  by  Rev.  C.  H.  Blumhardt  (a 
brother).  Morgan  & Scott,  London,  1881.  This  con- 
tains a chapter  by  Henry  Drummond,  describing  a visit 
to  Blumhardt’ s institution  in  Bad  Boll,  and  expressing 
confidence  in  the  character  and  results  of  its  work. 

The  German  biography  is  as  follows : Pfarrer  Johann 
Christoph  Blumhardt.  Ein  Lebensbild,  von  Friedrich 
Zundel,  Pfarrer.  Fiinfte  vermehrte  Auflage.  Zurich, 

1887.  552  pages,  9X  x 

Brace,  Charles  Loring 149 

“The  Unknown  God  ; or  Inspiration  among  Pre-Chris- 
tian Races,”  by  C.  L.  B.,  author  of  “ Gesta  Christi,” 
“Races  of  the  Old  World,”  etc.  336  pages,  cr.  8vo. 

A.  C.  Armstrong  & Son,  New  York,  1890. 

Brainerd,  David 149 

“Memoirs  of  David  Brainerd,  Missionary  to  the  Indians 
of  North  America,”  by  Jonathan  Edwards,  D.  D.  and 
Sereno  E.  Dwight,  D.  D.  Edited  by  J.  M.  Sherwood. 
Funk  & Wagnalls,  New  York  and  London,  1885. 


Brewster,  Sir  David 355 

Brown,  J.  B 362 

Brown,  Robert 362,  436 


“Demonology  and  Witchcraft,”  with  special  reference 
to  modern  “ Spiritualism,”  so-called  ; and  the  Doctrines 
of  Demons.  “ In  the  latter  days  some  shall  depart  from 
the  faith,  giving  heed  to  seducing  spirits,  and  doctrines  of 
demons.  ...  If  thou  put  the  brethren  in  remembrance 
of  these  things,  thou  shalt  be  a good  minister  of  Jesus 
Christ.”  1 Tim.  iv.  1,  6.  354  pages,  7)^  x 5*  John 

F.  Shaw  & Co.,  London,  1889.  Also  by  the  same  au- 
thor, “The  Personality  and  History  of  Satan.”  216 
pages.  S.  W.  Partridge  & Co.,  London,  1887. 


442 


BIBLIOGRAPHICAL  INDEX. 


Buckley,  J.  M.,  LL.  D 291,  299 

“Faith  Healing,  Christian  Science,  and  Kindred  Phe- 
nomena.” 308  pages.  The  Century  Co.,  New  York, 


1892. 

Bush,  Rev.  George 351 

Bushnell,  Horace,  D.  D 272 


“ Nature  and  the  Supernatural,  as  together  constitut- 
ing the  one  system  of  God.”  Chas.  Scribner,  New  York, 


1858.  9x6,  528  pages. 

Buyers,  W 380 

Capital  Cofle  of  Connecticut,  The 300 

Cardwell,  Rev.  Robt.  C 95,  ioi,  261 

Carpenter,  Dr.  Wm.  B 219 


“Principles  of  Mental  Physiology,”  with  their  applica- 
tion to  the  training  and  discipline  of  the  mind,  and  the 
study  of  its  morbid  conditions.  i2mo.  D.  Appleton 
& Co.,  New  York.  Also  by  the  same,  “Mesmerism, 
Spiritualism,  etc.,  Historically  and  Scientifically  Con- 
sidered.” i2mo.  D.  Appleton  & Co.,  New  York. 


Calmet,  Augustine 364 

Chamberlain,  Prof.  Basil  Hall 104 


“Things  Japanese,”  being  notes  on  various  subjects 
connected  with  Japan.  408  pages ; folded  map.  Ke 
gan  Paul,  Trench,  Triibner,  & Co.,  London,  1890. 


Chambers  Encyclopaedia  of  Religious  Knowledge 1 251 

Clark,  Adam,  LL.  D 125 

(See  Wesley.) 

Clement  of  Alexandria 192,  295 

Coke,  Lord 30* 

Coleman,  Dr.  Lyman 132 


“Ancient  Christianity  Exemplified  in  Private,  Domestic, 
Social,  and  Civil  Life  of  the  Primitive  Christians  ; and 
in  the  Original  Institutions,  Offices,  Ordinances,  and 
Rites  of  the  Church.”  Lippincott  & Co.,  Philadelphia, 
1853.  (On  Christian  Exorcists,  see  pages  191-193. 
Also  on  Energumens  and  Demoniacs,  page  124.) 
Colquohoun,  J.  C 


357 


BIBLIOGRAPHICAL  INDEX. 


443 


Cook,  Joseph 127,  320,  437 

“ Spiritualism  as  an  If  : ” Nine  lectures,  reported  in  the 
Independent , New  York,  1880,  January  29  to  March  25. 

Also  two  lectures  (IV  and  V)  on  Zollner,  in  Cook’s  vol- 
ume Occident.  Houghton,  Mifflin  & Co.,  Boston,  1884. 


Crawford,  F.  riarion 383 

Crooks,  Prof.  William 361 

Crowe,  Mrs.  Catherine 369 

Cyprian 131,  294,  295 

Dadmun,  John  H 363 

D’  Assier,  Adolphe 365 

Davis,  Andrew  Jackson 360 

De  Foe,  Daniel 349,  364 

De  Plancy,  Collin 352 

Des  Mousseaux,  Chevalier  G 365 

Dialectical  Society’s  Report 362 

Dorman,  Rushton  n 108,  151 


“Origin  of  Primitive  Superstitions,  and  their  Develop- 
ment into  Worship  of  Spirits,  and  the  Doctrine  of  Spir- 
itual Agency  among  the  Aborigines  of  America.”  398 
pages,  8vo.,  illustrated.  J.  B.  Lippincott  & Co.,  Phila- 
delphia, 1881. 


Dryden,  John 

Translation  of  “Virgil.” 

Du  Bois,  Constance  Goddard 

Dyer,  Rev.  T.  F.  Thistleton,  1*1.  A 

Edelweiss 

Edgren,  A.  H 

Edmunds,  Judge  John  W 

Elam,  Dr.  Charles 

Elizabeth,  Charlotte 


430 

384 

367 

362 

357 

360 

382 

349,  350,  428 


“Principalities  and  Powers  in  Heavenly  Places,”  with 
an  introduction  by  Rev.  Edward  Bickersteth.  (Ameri- 
can edition)  John  S.  Taylor  & Co.,  New  York,  1842. 


Ellinwood,  Frank  F.,  D.  D 172 

Secretary  of  the  Board  of  Foreign  Missions  of  the  Pres- 
byterian Church,  U.  S.  A.  Lecturer  on  “Comparative 
Religion,”  in  the  University  of  the  City  of  New  York. 


444 


BIBLIOGRAPHICAL  INDEX. 


“ Oriental  Religions  and  Christianity,”  a course  of  lect- 
ures delivered  on  the  Ely  Foundation,  before  the  stu- 
dents of  Union  Theological  Seminary,  New  York,  in 
1891.  384  pages.  Chas.  Scribner’s  Sons,  New  York, 


1892. 

Elliott,  Charles  Wyllys 370 

Emerson,  Ralph  Waldo 349,  388 

Encyclopaedia  Britannica 294 

Ninth  edition. 

Ennemoser,  Joseph,  n.  D 351,  437 


Born  in  the  Tyrol,  1787;  died,  1854.  Professor  of 
Medicine  at  Bonn,  1819.  After  1841  he  practiced 
medicine  in  Munich.  His  principal  work  is  “Magnet- 
ism in  its  Historical  Development”  (Der  Magnetismus 
in  seiner  geschichtlichen  Entwicklung),  Leipsic,  1819. 
A second  edition  of  this  appeared  with  the  title,  “His- 
tory of  Animal  Magnetism,”  in  1844,  the  first  volume 
of  which  forms  the  “ History  of  Magic.”  This  last  was 
translated  into  English  by  Wm.  Howitt,  and  published 
in  Henry  G.  Bohn’s  “Scientific  Library,”  in  London, 
1844.  It  is  the  best  known  historical  summary  of  facts 
in  this  department.  Full  title:  “The  History  of 
Magic,  by  Joseph  Ennemoser.  Translated  from  the 
German  by  William  Howitt.  To  which  is  added  an 
Appendix  of  the  most  Remarkable  and  best  Au- 
thenticated Stories  of  Apparitions,  Dreams,  Second 
Sight,  Somnambulism,  Predictions,  Divination,  Witch- 
craft, Vampires,  Fairies,  Table-Turning,  and  Spirit 
Rapping.  Selected  by  Mary  Howitt.”  2 vols.,  with 
index,  471  pages  and  518  pages,  7 yz  x 4j£. 


Eschenmayer,  Adam  Karl  August,  M.  D 35* 

“ Ethics  ol  Spiritualism  ” 5*5 

A System  of  Moral  Philosophy. 

Favonius *7<> 

Fairfield,  Francis  Gerry *9i-*95.  3*9 


“Ten  Years  with  Spiritual  Mediums.”  i2mo.,  182 
pages.  D.  Appleton  & Co.,  New  York,  1875. 

Field,  Miss  A.  M 


88 


BIBLIOGRAPHICAL  INDEX. 


445 


Fisher,  George  P.,  LL.  D 297 

“ Outlines  of  Universal  History.”  American  Book  Co., 

New  York  (Copyrighted),  1885. 

Fiske,  John 371,  173 

Fleming,  Rev.  John,  A.  B 375 

Gall,  Rev.  James 270,  376 

“Primeval  Man  Unveiled  ; or  the  Anthropology  of  the 
Bible.”  372  pages,  8 x 5 y2.  Hamilton,  Adams,  & Co., 
London,  second  edition,  1880. 

The  reader  who  begins  this  book  with  a smile  of  in- 
credulity is  likely  to  finish  it  with  a high  degree  of  re- 
spect, and  a mind  refreshed  by  its  unusual  merits.  The 
author’s  identification  of  the  Satanic  race  with  a pre- 
Adamic  human  race,  whose  remains  are  assumed  to  be 
certainly  found  in  the  earth’s  strata,  is  sustained  with 
a learning  in  Biblical  and  natural  science,  an  ingenuity 
and  freedom  from  dogmatic  temper  that  are  rarely  com- 
bined. However  the  principal  argument  of  the  book 
may  fare,  its  incidental  value  would  be  widely  conceded. 

Its  discussion  of  the  scientific  value  of  the  Bible,  and  its 
interpretation  of  many  points,  are  far  above  common- 
place. It  is  written  in  a strong  and  beautiful  style,  and 
is  a book  to  widen  the  horizon  of  nearly  every  reader. 

It  has  been  said  of  it  that  “ The  key  to  the  whole  work 
is  the  inviolability  of  law,  and  its  corollaries,  one  of 
which  is  that  evangelical  Christianity,  with  its  doctrines 
of  miracles,  atonement,  and  resurrection,  is  the  only 
system  consistent  with  the  high  demands  of  natural  and 


ethical  science.” 

Gibler,  Dr.  Paul 362 

Giles,  Herbert  A 72 

Translator  of  “Liao-Chai,”  which  see. 

Grant,  Miles 328,  329 


Author  of  “What  is  Man?”  “The  Soul,  What  is 
it?”  “The  Spirit,  What  is  it?”  “The  Rich  Man 
and  Lazarus,”  etc. 

“Spiritualism  Unveiled,  and  Shown  to  be  the  Work 
of  Demons.”  An  examination  of  its  origin,  morals, 


446 


BIBLIOGRAPHICAL  INDEX . 


doctrines,  and  politics.  77  pages,  6^  x 4^.  Office  of 
The  Crisis , 144  Hanover  St.,  Boston,  Mass.,  1866. 


Glanvil,  Rev.  Joseph 349,  356 

Godwin,  William 379 

Goethe 351 

Gordon,  William  R.,  D.  D 36a 


Graesse 

Grlesinger,  W.,  1*1.  D 116,  117,  197, 

“ Mental  Pathology  and  Therapeutics.”  Medical  works 
in  general  become  rapidly  obsolete.  It  is  an  indication 
of  the  high  rank  attained  by  Dr.  Griesinger’s  volume 
that,  although  its  first  edition  appeared  in  Germany  in 
1845,  a second  was  issued  1864,  from  which  the  English 
translation  was  made,  and  published  in  1867,  and  the 
American  edition  was  issued  so  recently  as  1882,  by 
Wm.  Wood  & Co.,  New  York. 


348 

350 


Gurney,  Edmund,  1*1.  A 367,  388 

Hammond,  Wm.  Alexander,  1*1.  D.,  LL.  D 175,  237 


“Nervous  Derangement,  Somnambulism,  Hypnotism,” 
etc.  Geo.  P.  Putnam’s  Sons,  New  York,  1881. 

Various  other  works  by  Dr.  Hammond  on  Insanity 
and  Diseases  of  the  Nervous  System,  are  published  by 


D.  Appleton  & Co.,  New  York. 

Hastings,  Horace  L 129,  133,  339,  428 

Editor  and  author  with  Wm.  Ramsey  (see  Ramsey). 

Haweis,  Rev.  H.  R 432 

Hawthorne,  Nathaniel 383 

Hecker,  J.  F.  K.,  M.  D 147 

Professor  at  the  University  of  Berlin.  “ Epidemics  of 


the  Middle  Ages.”  Translated  by  B.  G.  Babbington, 
M.  D.,  F.  R.  S.  Published  by  the  Sydenham  Society, 
London,  1844. 


Henderson,  Rev.  James,  D.  D 270 

Hermon,  Henry 383 

Hesiod 269 

Hild,  J.  A 358 

Hodgson,  Dr.  Richard 221,  382 

Holland,  Sir  Henry,  M.  D ao 0,  38a 


BIBLIOGRAPHICAL  INDEX. 


447 


Holmes,  Oliver  Wendell,  M.  D 219 

“ Pages  from  an  Old  Volume  of  Life.”  A collection  of 
essays.  Houghton,  Mifflin,  & Co.,  Boston,  sixth  edi- 
tion, 1887. 

See  essays  on  “ Mechanism  in  Thought  and  Morals,” 


and  on  “Automatism  in  Crime.” 

Home,  D.  D 380 

Horst 357 

Howells,  Wm.  D 383 

Howitt,  William 357 

Howitt,  Mary  (See  Ennemoser) 

Hudson,  Thomson  Jay 38a 

Hume,  David 337 

Huysmans,  J.  K 368 

Imperial  Bible  Dictionary 270 

Patrick  Fairbairn,  Editor.  New  edition,  6 vols.  Blackie 
& Son,  London,  1890. 

Jackson,  Samuel  J 351 

Jacolliot,  Louis 436 


“ Le  Spiritisme  dans  le  Monde,  et  les  Sciences  Occultes 
dans  P Inde.” 

His  other  principal  works  are  : “La  Genfcse  de  PHu- 
manity,”  “ Fetichisme,”  “ Polytheisme,”  “La  Bible 
dans  PInde.”  Lenoir  says  of  him:  “L’auteur  se 
donne  comme  un  rationaliste.  II  en  a en  effet  les  quali- 
. tes, — impartiality,  rectitude  de  pensee ; il  en  a aussi  le 
defaut,  une  ignorance  complete  du  Christianisme,  et  de 
son  histoire.” 

James  1 356 

King  of  England. 

James,  Dr.  William 204,  208,  382,  431 

Professor  of  Psychology,  and  formerly  of  Physiology,  at 
Harvard  University.  “The  Principles  of  Psychology.” 

2 vols.,  8vo.  American  Science  Series,  Advanced 
Course.  Henry  Holt  & Co.,  New  York,  1890. 

Jewett,  Rev.  Edward  H.,  S.  T.  D 389 

Professor  of  Pastoral  Theology  in  the  General  Theolog- 
ical Seminary  of  New  York.  “ Diabology  ; the  Person 


448 


BIBLIOGRAPHICAL  INDEX . 


and  Kingdom  of  Satan.”  (The  Bishop  Paddock  Lect- 
ures for  1889.)  x97  pages,  x 6.  T.  Whittaker, 


New  York,  1889. 

Johnson,  Franklin,  D.  D 382 

Josephus 342 

Jung,  Johann  Heinrich 351 

Justin  Martyr 131 

Kant 364 

Kardec,  Allan 358 

Keller,  Prof.  Harry 435 

Kerner,  Andeas  Justinus,  J*l.  D 125,  350 


(1786-1862.)  Graduate  of  Tubingen.  “ Geschichten 
Besessener  neuerer  Zeit.”  Beobachtungen  aus  dem 
Gebiete  kakodamonisch-magnetischer  Erscheinungen. 
Von  Justinus  Kerner ; nebst  Reflexionen  von  C.  H. 
Eschenmayer  uber  Besessenseyn  und  Zauber.  Karls- 
ruhe. G.  Braun,  1834.  189  pages,  8j£  x 5.  Second 

edition,  1835. 

These  narratives  of  modern  cases  of  possession,  quoted 
by  Dr.  Griesinger,  form  perhaps  the  most  important 
monograph  exclusively  upon  this  theme  hitherto  pub- 
lished. Kerner’s  best  known  book  in  this  department 
is  “The  Seeress  of  Prevorst,”  first  issued  in  Stuttgart  in 
1829.  The  fourth  edition  in  2 vols.,  1846  ; fifth  edi- 
tion, 1877.  This  was  translated  into  English  by  Mrs. 
Catherine  Crowe,  and  an  American  edition  issued  by 
Harper  Bros.,  New  York,  1845,  entitled,  “The  Seeress 
of  Prevorst:”  being  revelations  concerning  the  inner 
life  of  man,  and  the  interdiffusion  of  a world  of  spirits 
in  the  one  we  inhabit.  Communicated  by  J.  Kerner. 


Kernot,  Henry 350 

Knighton,  W.,  Esq 101 

Krishaber 213 

Krummacher,  F.  W 354 

Lactantius 13a 

Lang,  Andrew 206,  371 


Author  of  “Custom  and  Myth,”  1884  ; “ Myth,  Ritual 
and  Religion,"  2 vols,  1887;  “Cock  Lane  and  Com- 
mon Sense,”  1894. 


BIBLIOGRAPHICAL  INDEX. 


449 


Langley,  Samuel  Pierpont,  Ph.  D.,  LL.  D 


14a 


Secretary  of  the  Smithsonian  Institute,  and  a Vice-presi- 
dent of  the  British  Society  for  Psychical  Research. 

The  article  quoted  forms  a chapter  in  his  volume 
called,  “The  New  Astronomy.”  Houghton,  Mifflin,  & 
Co.,  Boston,  1892. 


Lane,  E.  W 380 

Lecanu,  Abb£ 353 

Leclercq,  Bouch£ 358 

Lee,  Franklin  W 384 

Leland,  Chas.  Godfrey , 376 

Lenoir,  Eugene 361 

Lenormant,  Francois 374,  437 

“Chaldean  Magic;  Its  Origin  and  Development.” 
Translated  from  the  French,  with  considerable  addi- 
tions by  the  author,  and  notes  by  the  editor  (W.  C.  R.). 

432  pages,  x$%.  Samuel  Bagster  & Sons,  London, 
1877. 

Levi,  Eliphaz 358 


“Liao-Chai.” 


7*»  72 


“Strange  Stories  from  a Chinese  Studio.”  Translated 
and  annotated  by  Herbert  A.  Giles,  of  Her  Majesty’s 
Consular  Service.  2 vols.,  432  pages  and  404  pages, 
8vo.  Thos.  De  La  Rue  & Co.,  no  Bunhill  Row,  Lon- 
don. 

The  full  title  in  Chinese  is  “ Liao-Chai-Chih-I,”  fa- 
miliarly known  as  the  “Liao-Chai.”  The  author  was 
P’u  Sung-Ling,  who  first  completed  his  collection  in 
1679,  although,  owing  to  his  poverty,  it  was  not  pub- 
lished until  1740.  Since  then  many  editions  and  com- 
mentaries have  appeared,  the  best  in  1842  in  sixteen 
small  octavo  volumes  of  about  160  pages  each.  Mr. 
Giles’  translation  includes  only  164  of  the  best  stories. 
(See  his  Introduction.) 


Lillie,  Arthur 380 

Liseux,  Isidore 365 

Longfellow,  H.  W...., 268,  384 

Lubbock,  Sir  John 380 

29 


450 


BIBLIOGRAPHICAL  INDEX. 


Lucian 

Magica  de  Spectris  . . 

Mahomet 

Malleus  Maleficarum. 


192,  193 

364 

297.  298,  313,  360,  379 
355 


Martin,  Wm.  A.  P.,  D.  D.,  LL.  D 171 

President  of  the  Tung-Wen  College,  Pekin.  “The 
Chinese,  Their  Education,  Philosophy,  and  Letters.” 

319  pages,  i2mo.  Harper  Bros.,  New  York,  1881. 


Harsh,  Leonard,  M.  D 133,  357 

(1800-1870.)  He  was  a brother  of  President  James 
Marsh  of  the  University  of  Vermont ; studied  medicine 
in  New  York  with  Dr.  Valentine  Mott,  who  was  known  as 
the  “father  of  American  surgery  received  his  med- 
ical degree  at  Dartmouth  College.  After  some  years  of 
practice  he  was,  in  1855,  “made  Professor  of  Greek 
and  Latin  in  the  University  of  Vermont  ; and  in  1857 
was  transferred  to  the  Chair  of  Vegetable  and  Animal 
Physiology,  which  he  held  until  his  death.  He  was  a 
man  of  singularly  penetrative  and  independent  intellect, 
widely  read  in  general  literature,  as  well  as  in  his  pro- 
fession, and  in  the  branches  in  which  he  gave  instruc- 
tion.” It  may  be  hoped  that  Prof.  J.  E.  Goodrich,  of 
Burlington,  who  makes  the  above  statement  for  this  vol- 
ume, will  prepare  a new  edition  of  the  “Apocatastasis,” 
which  President  Felton,  of  Harvard,  pronounced  a mas- 
terly work.  The  “ Apocatastasis  ; or  Progress  Back- 
wards, A new  Tract  for  the  Times.”  204  pages,  iox6j^. 
Chauncey  Goodrich,  Burlington,  Vt.,  1854. 


Haskelyne,  J.  K 36a 

nather,  Cotton,  D.  D 126,  303,  355 


The  “Wonders  of  the  Invisible  World,”  being  an  ac- 
count of  the  trials  of  several  witches,  lately  executed  in 
New  England,  to  which  is  added  a farther  account  of 
the  trials  of  the  New  England  witches,  by  Increase 
Mather,  D.  D.,  President  of  Harvard  College,  Boston, 
1693.  John  Russell  Smith,  London,  1862.  291  pages, 

7 x 4^,  with  portrait. 


BIBLIOGRAPHICAL  INDEX. 


451 


This  is  a comparatively  recent  edition  of  a famous 
book  produced  in  the  time  and  heat  of  the  witchcraft 
excitement  in  New  England.  Men  now  write  books  to 
show  what  fools  the  forefathers  were  for  supposing  that 
anything  besides  human  agency,  credulity,  or  disease 
was  involved  in  the  curious  phenomena  connected  with 
ancient  witchcraft.  But  the  opportunity  remains  of 
studying  at  first  hand,  in  our  own  day,  generically  simi- 
lar phenomena,  and  many  forgotten  books  on  witchcraft 
are  full  of  data  that  may  profitably  be  compared  with 


existing  facts. 

Matson,  William  A.,  D.  D 353 

Maurice,  Frederick  Dennison,  H.  A 310-312 


Chaplain  of  Lincoln’s  Inn,  and  Professor  of  Divinity  in 
King’s  College,  London.  “Theological  Essays,”  dedi- 
cated to  Alfred  Tennyson,  Esq.,  Poet  Laureate.  Cam- 
bridge, MacMillan,  & Co.,  1853.  (See  chapter  on 
“The  Evil  Spirit,”  p.  41.) 


Maury,  L.  F.  A 358 

McDonald,  Rev.  W.  M 363 

McRae,  Rev.  Thaddeus 109 


Pastor  of  Presbyterian  Church,  Me  Veytown,  Pa.  “ Lect- 
ures on  Satan.”  173  pages,  i6mo.  Gould  & Lincoln, 
Boston,  1871. 

rieinhold,  W 383 

Hitch  ell,  S.  Weir,  M.  D 214 

“ Transactions  of  the  College  of  Physicians  of  Philadel- 
phia,” April,  1888. 

Moll,  Albert 229,  230 

Professor  at  the  University  of  Berlin.  “Hypnotism,” 

408  pages.  Contemporary  Science  Series.  Scribner, 
Welford,  & Co.,  Yew  York,  1890. 


Moreton,  Andrew 364 

Morrison,  Rev.  A.  B 363 

Moses,  Rev.  Wm.  Stainton 360 

Moule,  Ven.  Arthur  E.,  B.  D 427 


Archdeacon  in  Middle  China.  “New  China  and  Old.” 
Seeley  & Co.,  London,  1891. 


452 


BIBLIOGRAPHICAL  INDEX. 


Muir,  Sir  Wm.,  LL.  D 298, 

Principal  of  the  University  of  Edinburgh.  “ The  Life 
of  Mahomet,  from  Original  Sources.”  Published  in  4 
vols.  in  1858-1861.  Abridged  edition  in  one  volume. 
Smith,  Elder,  & Co.,  1877. 

riuller,  riax 

Murray,  David  Christie 

Music,  John  R 

riyers,  Fred’k  W.  H.,  M.  A 188-204,  223,  224-227,  233, 

241,  242, 

Member  of  the  Council  of  the  Society  for  Psychical  Re- 
search. “Proceedings  of  the  S.  P.  R.” 

Needham,  Mrs.  Geo.  C 

Newton,  Rev.  R.  Heber,  D.  D 142, 

Nevins,  Winfield  S 

“Witchcraft  in  Salem  Village,  in  1692,”  together  with 
some  account  of  other  witchcraft  persecutions  in  New 
England  and  elsewhere.  Salem,  Mass.,  North  Shore 
Pub.  Co.,  and  Lee  & Shepard,  Boston,  1892. 

Nichols,  Dr.  T.  L 

Olcott,  Henry  G 365, 

Ormiston,  James  K 

Owen,  Robert  Dale 

Peeke,  Mrs.  Hargaret  D 

Pember,  G.  H.,  H.  A 206,  269,  376, 

“ Earth’s  Earliest  Ages,  and  their  Connection  with 
Modern  Spiritualism  and  Theosophy.”  Hodder  & 
Stoughton,  London,  7th  edition.  (1)  XXXIII.  494 
pages.  Small  8vo.,  with  Index.  1893.  American  edi- 
tions are  published  by  two  firms;  viz.,  A.  C.  Armstrong 
& Son,  New  York,  1885  ; F.  H.  Revell  Co.,  New  York, 
Chicago,  and  Toronto. 

Phayre,  Lieut.  General  Sir  Robert,  K.  C.  B 

Phelps,  Rev.  Austin,  D.  D 126,  133.  3*8,  320, 

Dr.  Phelps  has  four  short  chapters  upon  Spiritualism 
which,  as  an  evangelical  interpretation,  have  perhaps 
never  been  surpassed  in  strength  and  beauty  of  style, 
or  breadth  and  cogency  of  reasoning.  They  have  the 


313 

373 

3«3 

384 

367 

353 

345 

306 

327 

378 

353 

361 

384 

428 

296 

427 


BIBLIOGRAPHICAL  INDEX. 


453 


following  titles  : “ Spiritualism,  What  it  is  Not ; ” Spir- 
itualism Probably  of  Satanic  Origin;”  “Ought  the 
Pulpit  to  Ignore  Spiritualism  ? ; ” “ How  Shall  the  Pul- 
pit Treat  Spiritualism  ? ” The  first  two  are  published 
as  a tract  : “ Spiritualism,  The  Argument  in  Brief.” 
Congregational  Publishing  Society,  Boston,  1871.  35 

pages.  The  last  two  form  chapters  XVII  and  XVIII  in 
his  volume,  called  “My  Portfolio.”  Chas.  Scribner’s 
Sons,  New  York,  1882.  280  pages. 

Especial  value  attaches  to  the  testimony  of  Dr.  Phelps 
from  the  fact  that  in  his  own  father’s  house  at  Strat- 
ford, Conn.,  occurred  the  most  remarkable  series  of 
occult  phenomena  which  have  ever  been  put  on  record 
in  the  United  States.  It  would  aid  the  cause  of  truth  if 
an  exhaustive  monograph  regarding  those  events  might 
be  prepared  and  bound  in  one  volume  with  these  four 
chapters.  (See  note  on  page  133.) 


Plato 192,  270 

Pliny 296,  297 

Plummer,  Dr 263 

Podmore,  Frank,  M.  A 367 

Ramsey,  William,  D.  D 109,  133,  193 


(1803-1858).  Graduate  of  Princeton  College  and  Semi- 
nary ; missionary  of  the  A.  B.  C.  F.  M.  in  India,  1831- 
34.  Pastor  of  the  Cedar  St.  Presbyterian  Church  in 
Philadelphia,  1837-1857.  A man  learned  in  many  lan- 
guages, efficient,  and  fruitful  in  his  ministry.  His  testi- 
mony to  facts  observed  in  India  and  elsewhere  is  largely 
that  of  a competent  personal  witness.  In  1856  there 
appeared  from  his  pen  : “ Spiritualism,  A Satanic  Delu- 
sion, and  a Sign  of  the  Times,”  edited  with  a preface 
by  H.  L.  Hastings.  “The  God  of  Peace  shall  bruise 
Satan  under  your  feet  shortly.”  Rom.  xvi,  20.  122 

pages,  i2mo.  Peace  Dale,  R.  I.  Published  by  H.  L. 
Hastings.  Four  or  five  thousand  copies  were  issued. 
Recently  Mr.  Hastings  has  embodied  the  contents  of 
this  book  with  additional  matter  in  a consecutive  series 
of  tracts,  to  be  made,  when  complete,  into  a new  vol- 
ume. The  series  already  numbers  ten  parts  and  316 


454 


BIBLIOGRAPHICAL  INDEX. 


pages,  7*^  x6^.  It  is  prepared  with  ability  and  much 
experience.  The  titles  of  the  separate  tracts  are  as 
follows : — 

1.  “Spiritual  Manifestations:  Their  Nature  and  Sig- 
nificance,” by  W.  R.,  1888. 

2.  “Spirit  Workings  in  Various  Lands  and  Ages,” 
by  W.  R.,  edited  with  additions  by  H.  L.  H.,  1888. 

3.  “Familiar  Spirits:  their  Workings  and  Teach- 
ings.” 1888. 

4.  “ The  Mystery  Solved  : Spiritual  Manifestations 
Explained,”  by  W.  R.,  1888. 

5.  “The  Depths  of  Satan  : A Solution  of  Spirit  Mys- 
teries,” by  W.  R.,  1889. 

6.  “Trying  the  Spirits]:  An  Examination  of  Modern 
Spiritualism,”  by  H.,  1889. 

7.  “ Ancient  Heathenism  and  Modern  Spiritualism,” 
by  H.,  1890. 

8.  “ Primitive  Christianity  and  Modern  Spiritual- 
ism,” by  H.,  1890. 

9.  “ Witchcraft : Is  it  a Reality  or  a Delusion  ? ” by 
H.,  1893. 

10.  “Necromancy,”  by  H.,  1893.  Published  at  The 
Scripture  Tract  Repository,  47  Cornhill,  Boston. 

Reifsneider,  Anna  C 384 

Ribot,  Th^odule 189,  204,  227,  234,  381 

Professor  of  Comparative  and  Experimental  Psychology 
in  the  College  de  France , editor  of  the  Revue  Philoso- 
phique  de  la  France  et  de  V Etr anger.  Author  of  “ Eng- 
lish Psychology.”  From*  the  French,  London,  H.  S. 
King  & Co.,  1873.  “German  Psychology  of  To-day  : 

The  Empirical  School.”  Translated  from  second 
French  edition,  by  Jas.  Marsh  Baldwin.  Preface 
by  Jas.  Me  Cosh.  C.  Scribner’s  Sons,  1886.  “ L’  He- 

r6dile ; Etude  Psychologique.”  Paris,  1873.  English 
translation,  London,  1875  '»  “ La  Philosophic  de  Scho- 
penhauer,” Paris,  1874;  “Diseases  of  Memory,”  Inter- 
national Science  Series.  D.  Appleton,  New  York.  “Dis- 
eases of  . Personality,”  authorized  translation.  Open 


BIBLIOGRAPHICAL  INDEX. 


455 


Court  Pub.  Co.,  Chicago,  1891.  157  pages,  8 x 

“The  Physiology  of  Attention  ; ” Open  Court  Pub.  Co., 
1894.  Select  Works  of  Ribot : viz.,  “Diseases  of  Mem- 
ory ; ” “ Diseases  of  Will ; ” “ Diseases  of  Personality  ; ” 
translated  from  the  French,  by  J.  Fitzgerald,  M.  A. 

48,  48,  and  52  pages  respectively,  8x6.  The  Humboldt 
Pub.  Co.,  New  York.  (Cr.  8vo.) 

Robinson,  Chas.  S.,  D.D.,  LL.  D 391 

“The  Pharaohs  of  the  Bondage  and  the  Exodus.” 

The  Century  Co.,  New  York,  and  T.  Fisher  Unwin, 


London.  199  pages. 

Rollin,  Chas 295 

Roskoff,  Gustav 353 

Rydberg,  Victor 357 

Sampson,  Rev.  Geo.  Whitfield,  D.D 151 


Former  president  of  Columbian  University,  Washing- 
ton, D.  C.  Cover  title,  “ Physical  Media  in  Spiritual 
Manifestations,”  proper  title,  “The  Physical  in  Spirit- 
ualism ; or  the  Spiritual  Medium  not  Psychical  but 
Physical.”  Illustrated  by  attested  facts  in  universal 
history,  and  confirmed  by  the  ruling  philosophy  of  all 
ages.  Presented  in  a series  of  letters  to  a young  friend. 
J.  B.  Lippincott  Co.,  Philadelphia,  1881.  This  is  the 
last  form  in  which  the  author  has  presented  studies  of 
many  years  in  this  department,  two  previous  volumes 
being  these  : — 

1.  “To  Daimonion  ; or  the  Spiritual  Medium,”  by 
Traverse  Oldfield.  Gould  & Lincoln,  Boston,  1851. 

2.  “ Spiritualism  Tested.”  185  pages.  i6mo.  Gould 
& Lincoln,  i860. 

3.  “Physical  Media  in  Spiritual  Manifestations.” 
1869.  Among  other  of  the  more  important  works  tak- 
ing a view  similar  to  that  presented  by  Dr.  Sampson, 
are  several  by  Baron  Karl  von  Reichenbach  (1788- 
1869),  who  wrote  largely  upon  animal  magnetism,  and 
with  whom  originated  the  name  and  discussion  of  Od, 
Odyle,  or  Odic  force.  Reichenbach’s  “Dynamics  of 
Magnetism”  was  translated  by  Dr.  John  Ashburner  of 


456 


BIBLIOGRAPHICAL  INDEX. 


the  Royal  Irish  Academy,  and  the  American  edition 
was  published  by  Redfield,  New  York. 

Count  Agenor  De  Gasparin  wrote  “ Science  vs.  Mod- 
ern Spiritualism,”  a treatise  on  turning  tables,  the 
supernatural  in  general,  and  spirits.  Translated  from 
the  French  by  E.  W.  Robert.  Introduction  by  Rev. 
Robert  Baird,  D.D.  2 vols.  470  and  469  pages. 

7X  x 5/^*  Riggins  & Kellogg,  New  York,  1856. 

Dr.  E.  C.  Rogers  wrote  “ Philosophy  of  Mysterious 
Agents,  Human  and  Mundane  ; Or  the  Dynamic  Laws 
and  Relations  of  Man,”  embracing  the  natural  philoso- 
phy of  phenomena  styled  “ Spiritual  Manifestations.” 

336  pages.  8j{  x5j£.  John  P.  Jewett  & Co.,  Boston, 
1852.  Also  “ A Discussion  of  the  Automatic  Powers 
of  the  Brain,”  being  a defense  against  Rev.  Charles 
Beecher’s  Attack  [see  Beecher]  upon  “ The  Philoso- 
phy of  Mysterious  Agents,”  in  his  “ Review  of  Spirit- 
ual Manifestations.  ” John  P.  Jewett  & Co.,  Boston, 
1854. 

Sargent,  Epes 48,  361,  378 

(1812-1880).  Author  and  Journalist.  “ Planchette  ; the 
Despair  of  Science,”  being  a full  account  of  modern 
Spiritualism ; its  phenomena  and  the  various  theories 
regarding  it,  with  a survey  of  French  spiritism. 

404  pages.  6j4  *4j£.  Roberts  Bros.,  Boston,  1869. 

Also  “The  Proof  Palpable  of  Immortality,”  an  account 
of  modern  Spiritualism,  2nd  edition,  Boston,  1876; 

“ The  Scientific  Basis  of  Spiritualism.”  372  pages. 
i6mo.  Colby  & Rich,  Boston,  i88o-’8i. 


Savage,  Rev.  Minot  J. 360 

Scott,  Reginald 35<S 

Scott,  Sir  Walter 355.  383 

Scott,  Rev.  Walter 13* 


President  and  theological  tutor  of  Airedale  College, 
Bradford,  Yorkshire.  “The  Existence  of  Evil  Spirits 
Proved ; and  their  Agency  Particularly  in  Relation  to 
the  Human  Race  Explained  and  Illustrated.”  2 Cor. 
II,  2.  The  Congregational  Lecture,  9th  Series.  Jack- 


BIBLIOGRAPHICAL  INDEX. 


457 


son  & Walford,  18  St.  Paul’s  Church  Yard,  London, 
1843.  Third  new  and  uniform  edition,  1853. 


Seybert  Commission,  The 316 

“Preliminary  Report.”  160  pages.  8j£x5j£.  J.  B. 
Lippincott  Co.,  Philadelphia,  1887. 

Shaler,  Nathaniel  Southgate (Til.) 


Prof,  of  Geology  at  Harvard  University.  “The  Inter- 
pretation of  Nature.”  XI,  305  pages.  Houghton, 
Mifflin  & Co.,  Boston,  1893. 


Sinistrari,  D’Ameno 365 

Soldau,  W.  Q 355 

Southey,  Robert 125 

Spencer,  Herbert 374,  380 

St.  riartin,  M.  D 93 

Stanley,  Arthur  Penrhyn,  D.D 297,  329 


“Lectures  on  the  History  of  the  Eastern  Church,”  etc. 
Chas.  Scribner,  New  York,  1862.  From  the  second 
London  edition.  On  “Mahomet”  see  pp.  360,361. 
Also,  “ Lectures  on  the  History  of  the  Jewish  Church.” 
3 vols.  Scribner,  Armstrong,  & Co.,  New  York,  1877. 
On  “Socrates  ” see  vol.  3,  p.  224. 


Stead,  W.  T 360,  383,  385 

Stevens,  E.  Winchester,  M.  D 220 


A pamphlet  entitled  “Psychical  and  Physio-Psycholog- 
ical Studies  : The  Watseka  Wonder  ; Narrative  of  Start- 
ling Phenomena  Occurring  in  the  Case  of  Mary  Lurancy 
Vennum.”  Also,  included  in  the  same  pamphlet, 
“Mary  Reynolds;  A Case  of  Double  Consciousness,” 
by  Rev.  Wm.  S.  Plummer,  D.D.  Republished  by  per- 
mission from  Harpers’  Magazine  for  May,  i860.  38 

pages,  (1)  III,  i2mo.  Religio-Philosophical  Pub.  Co., 
Chicago,  1887.  Inside  title : “ The  Case  of  Lurancy 
Vennum  ; A Psychological  Study  and  Authenticated  In- 
stance of  Spirit  Manifestation.”  The  publisher’s  first 
note  is  dated  1879.  His  second  note  states  that  50,000 
copies  of  the  case  of  Lurancy  Vennum  had  been  pub- 
lished, including  the  original  publication  in  the  Religio- 
Philosophical  Journal. 


458 


BIBLIOGRAPHICAL  INDEX. 


Stevenson,  Robert  Louis 383 

Stilling.  (See  Jung.) 351 

Stockman,  E.  A 355 

Swedenborg 360,  379 

TertuIIian 128-130 

Tregortha,  John * 370 

Tuke,  Daniel  Hack,  M.  D 382 


Tylor,  Edward  Burnett,  LL.  D.,  F.  R.  A — 108,  148,  152,  374,  380 

Author  of  “ Researches  into  the  Early  History  of  Man- 
kind ;”  “Primitive  Culture  : Researches  in  the  Devel- 
opment of  Mythology,  Philosophy,  Religion,  Language, 

Art  and  Custom.”  2 vols.  8vo.  Murray,  London, 
1871,  second  edition,  1873,  third  edition,  1891.  First 
American  edition,  Estes  & Lauriat,  Boston,  1874.  Third 
American  edition  from  second  English.  2 vols.  502 
and  470  pages.  Henry  Holt,  New  York,  1889. 


Vaughn,  Thomas 358 

Virgil 99,  430 

Dryden’s  Translation,  ^Eneid,  VI,  line  77. 

Waite,  Arthur  Edward 358,  379 

Wallace,  Alfred  Russell 344,  361 

Watson,  Augusta  Campbell 384 

Weatherby,  Lionel  A.,  M.  D 3<Sa 

Wesley,  John 125 


“ Memoirs  of  the  Wesley  Family,”  collected  principally 
from  original  documents,  by  Adam  Clarke,  LL.  D., 

F.  A.  S.,  4th  edition,  revised,  corrected,  and  consider- 
ably enlarged.  2 vols.  Wm.  Tegg,  London.  See  Vol. 

1,  245-291.  Also,  “Life  of  John  Wesley,”  by  Robert 
Southey.  Newly  edited  by  Rev.  J.  A.  Atkinson. 
Fred’k  Warne  & Co.,  London  and  New  York,  1889. 

Whately,  Richard 132 

(1787-1863.)  Archbishop  of  Dublin.  “Lectures  on 
Scriptural  Revelations  Respecting  Good  and  Evil  An- 
gels.” i2mo.  London,  1854.  American  edition,  174 
pages.  Lindsay  & Blakiston,  Philadelphia,  1856. 

White,  Andrew  Dickson,  LL.  D 191.  251,  254,  262 


BIBLIOGRAPHICAL  INDEX. 


459 


Wigan,  Arthur  Ladbroke 205,  215 

“ A New  View  of  Insanity,  The  Duality  of  Mind,  proved 
by  the  structure,  functions,  and  diseases  of  the  brain, 
and  by  the  phenomena  of  mental  derangement ; and 
shown  to  be  essential  to  moral  responsibility.”  With  an 
appendix.  8vo.  469  pages,  XII.  Longmans,  Brown, 
Green,  & Longmans,  London,  1844. 

Wilkins,  Mary  E 384 

Wilson,  Rev.  John  Leighton 109 

For  eighteen  years  a missionary  in  Africa,  and  after- 
ward a secretary  of  the  P.  B.  F.  M. , “ Western  Africa. 

Its  History,  Condition,  and  Prospects,”  with  numerous 
engravings,  portrait,  and  map.  i2mo.  527  pages. 
Harper  Bros.,  New  York,  1856. 

Winslow,  Forbes  Benignus,  n.  D.,  D.  C.  L 206 

(1810-1874.) 

Woods,  Katherine  P 384 

Wright,  Thos.,  M.  A.,  F.  S.  A 437 

Corresponding  Member  of  the  National  Institute  of 
France.  “Narratives  of  Sorcery  and  Magic.”  From 
the  most  authentic  sources.  2 vols.  8vo.  Bentley, 
London,  1851.  American  edition,  1 vol.  420  pages. 
Redfield,  New  York. 


Xenophon 270 

Zollner 210 


ZUndel.  (See  Blumhardt.) 


CLASSIC  AUTHORS. 


Aurelius 

330 

Favonius 

Hesiod 

Lucian 

Plato 

j 192 

l 270 

Pliny 

Virgil 

430 

Xenophon 

CHRISTIAN  FATHERS. 
Athanasius 131 

AuSusdne | 295-6 

Clemens  Alex -i  *92 

( 295 

Cyprian 13 1 

Justin  Martyr 131 

Lactantius 132 

Tertullian 128 


460 


BIBLIOGRAPHICAL  INDEX. 


JOURNALS. 


Athenseum 369 

The  Arena 142,  345 

Blackwood’s 367 

Borderland 383,  385 

Boston  Post 369 

“ Transcript 369 

The  Century 142 

The  Christian  Herald  and  Signs  of  the  Times 84 

The  Congregationalist 378 

Contemporary  Review 95 

Courrier  des  Etats-Unis 368 

The  Forum 433 

The  Fortnightly  Review 241,  434 

The  Independent  (N.  Y.) 127,  320 

Light 348 

Missionary  Herald 372 

Monthly  Mag.  of  Social  Science  and  Progressive  Literature.  327 

The  New  York  Herald 354 

The  New  York  Sun 368 

The  New  York  Tribune 377 

The  Nineteenth  Century 101 

The  North  American  Review 435 

The  Old  and  New  Testament  Student 262 

Popular  Science  Monthly 191,  252,  356 

Proceedings  of  the  S.  P.  R 48,  221,  383,  385 

Religio-Philosophical  Journal < ^24  5 


Transactions  of  the  College  of  Physicians  of  Philadelphia.  214 


Woman’s  Work  For  Woman 87 

Journal  of  American  Folk-Lore 438 

Our  Day 437 


Omitted  from  List  of  Books. 

H.  Gratry,  Professor  of  Moral  Theology  at  the  Sor- 
bonne  : Guide  to  the  Knowledge  of  God.  A Study  of  the 
Chief  Theodicies,  Translated  by  Abby  L.  Alger.  Intro- 
duction by  Wm.  Rounsville  Alger.  Pages  469,  8^  x 6J4- 
Roberts  Bros.,  Boston,  1892.  - - - 437 


BIBLICAL  INDEX, 


GENESIS. 

6:2-4 374 

EXODUS. 

7:12,  22 29I 

8:7,  l8,  19 29I 

LEVITICUS. 

17:7 294 

19  292 

20:6 292 

20:27 284,  429 

DEUTERONOMY. 
l8:  IO,  II 285 

32:17 294 

I SAMUEL. 

28 271 

1 KINGS. 

22  : 18-22 269 

2 KINGS. 

9 : 22 302 

2 CHRONICLES. 

33^ 302 

JOB. 

I & 2 267 

32  : 18,  19 428 

PSALMS. 

104  : 3° 389 

106  : 28,  34-38 294 

DANIEL. 

2:2 292 

MICAH. 

5:12 302 

11 


NAHUM. 

3:4 


302 


MATTHEW. 


4:8,  9 

4:24 

181 

6:13 

288 

7:22,  23 

43,  259 

8:16 

8:28,  29 

257 

8:29 

8=31 

258,  276 

9:32,  33 

9 :33 

10 : 1 

10 : 11 

1 1 : 3-6 

282 

12  : 22-29 

253,  281 

12  : 22-30 

12  : 27 

259 

12:43  

248 

12  : 43  . 44 

258 

12  : 43-45  

276 

I7:i5 

65 

J7  : l9 

24:24 

427,  435 

MARK. 

I : 21-28 261 


1 : 24,  25 

283 

1:27,  28 

281 

1:32 

1 87 

3 : 23 

86 

3 : 12 • 

283 

3:i5 

3 ;22 

253 

3 : 22-27  

5:6,  7 

5:9 

258 

[461] 


462 


BIBLICAL  INDEX. 


5^2,  13 

6:12 

9:17-29  

9 : 18 

16:17  

LUKE. 

4:36,  37 

4:3i-37 

6:17,  18 

7 = 19-23 

8:2 

8 : 27,  28 

8 : 29 

8:30 

8:38,  39 

9:i 

9:39 

9:49»  50 

10:  17 

10:17,  18 

IO : 17-20 

10:19  

n:4 

II  : 14-23 253, 

II  : 20 

H:I9 

Ii:2l  

H:l5 

1 1 : 24 

12:50  

13  : 16 

16:19-31 

16:27  

22:31 

22:53 

22  : 31.  32 

24:37-39  

JOHN. 

i : 1-10 

12:31  

13  =2,  27 

14:12  

14:30  

16  : II 

ACTS. 

10  :38 

io:47 


16: 16 

264,  293 

16  : 16-18.  ...83,  252, 

4i5,  429 

16  : 17 

259,  260 

17:23 

19  : 14-17 

. . . . 70 

19  : !9 

23  : 8 

....  39i 

25 :I9  

ROMANS. 

■170,  377 

I : 21-28 

....  170 

I '•  25 

• 33i,  438 

7 : 17-23 

7 : 21-23  

....  338 

8 : 26 

....  124 

16:20 

....  453 

I CORINTHIANS. 

5:5 

8:5 

....  437 

10  : 19,  20 

.292,  377 

10:20 

12 

. ...  389 

12  : 6 

....  389 

2 CORINTHIANS. 

2:11 

60 

4:4 .... 

5:2 

11  :I4,  15 

12  : 7 

.269,  288 

GALATIANS. 

1:8 

....  393 

3:5 

5 : 20 

EPHESIANS. 

2:2 

....  390 

3 : I9>  20 

....  39i 

4:19 

287 

6:12 

.266,  373 

COLOSSIANS. 

I : 13 

....  266 

I THESSALONIANS. 

5 : 21,  22 

....  394 

2 THESSALONIANS. 

2 : 8,  9 

406 

181 

424 

256 

282 

281 

261 

181 

282 

258 

257 

256 

83 

88 

181 

256 

59 

56 

247 

265 

267 

288 

264 

281 

259 

267 

253 

248 

284 

288 

271 

273 

268 

266 

124 

342 

74 

266 

287 

289 

266 

266 

265 

21 


BIBLICAL  INDEX. 


463 


I TIMOTHY. 

3:11. 
4:1,  2 

2 TIMOTHY. 

, ...  263 
•393.441 

3:3  •• 

TITUS. 

, ...  263 

2:3  •• 

HEBREWS. 

...  263 

I :i3> 
7 ••  25  . 
12:9.. 
12  :23 

14 

...  342 

...  39i 
...  342 

JAMES. 

2 : 19  . 
4 : 4>  5 

4:7.- 

425 

39° 

2 PETER. 

2:4 

I JOHN. 

3:4 

....  338 

4^ 

4:1-3..... 

324*  392 

4:4 

124,  318 

JUDE. 

6 

9 

REVELATION. 

1:5 

. . • • 393 

4 : 10,  11 

12  :g 

I3:h-i54 

....  435 

16  : 13,  14 

....  435 

19  : 20 

....  435 

22:8,  9 

....  392 

(Note  for  page  377.) 

“It  may  be  questioned  whether  idolatry  as  properly  understood  has  ever 
prevailed  except  among  the  most  debased  and  ignorant  of  races.  It  is 
not  the  emblem  that  is  worshiped,  but  a power  or  being  which  the  em- 
blem represents.  When  the  Apostle  warned  the  Corinthian  Church 
against  participating  in  anything  devoted  to  an  idol,  he  was  care- 
ful to  explain  that  the  idol  in  itself  was  nothing.  ‘But,’  (he  declared)  ‘the 
things  which  the  gentiles  sacrifice  they  sacrifice  to  demons,  not  to  God, 
and  I would  not  that  ye  should  have  fellowship  with  demons.’  (1  Cor.x.20.) 
This  will  afford  an  insight  into  the  character  of  the  predicted  serpent 
worship  of  the  last  days.  (Rev.  xiii.  3,  4.)  Satan’s  master  lie  will  be  a 
travesty  of  the  incarnation;  he  will  energize  a man  who  will  claim  uni- 
versal worship,  as  being  the  manifestation  of  the  Deity  in  human  form.” 
For  this,  and  further  development  of  this  thought,  see  The  Coming  Prince , 
the  Last  Great  Monarch  of  Christendom.  By  Robert  Anderson,  LL.  D., 
Barrister  at  Law,  etc.  Second  edition.  London  & Toronto,  pp.  207-8,  et 
Passim. 

For  a different  view  of  the  words  in  Corinthians,  see  Marcus  Dods, 
D.D.,  in  The  Expositor,  March,  1895;  also  see  “Hat  der  Apostel  Paulus  die 
Heidengotter  fur  Damonen  Erhalten?  Osterprogram  der  Universitat 
Halle-Wittenberg.  Verfasst  von  D.  Willibad  Beyschlagg.  Verlag  von 
Eugen  Strien,  1894,  Halle;  pages  22, 


PATHOLOGICAL  INDEX 


A Numerical  Index  of  the  Cases  of  Possession  Detailed 
in  this  Volume.  * 


Cases  in  China. 

No.  of  Case.  Pages. 

1.  The  boy  Liu 12 

2.  The  man  Kwo 17 

3.  The  woman  Kwo 30 

4.  A female  medium. ...  36 

5.  Case  at  Shin-tsai 38 

6.  Case  at  Chwang-lo. . . 52 

7.  Case  of  Wang  W u 

Fang 54 

8.  Second  case  of  Wang 

Wu  Fang 55 

9.  Chin,  the  scholar 61 

10.  Boy  at  Chefoo 64 

11.  Case  at  Yang-fu  Miao.  75 

12.  Case  near  Fat-shan. . . 76 

13.  Case  near  Canton. .. . 78 

14.  Case  at  Hong-Kong. . 79 

15.  Tsai  Se-hiang 79 

16.  The  woman  Yang. .. . 82 

17.  The  woman  at  Fu- 

chow 84 

18.  The  Yong  family  ....  88 

19.  Case  in  Chimi 149 

20.  The  Sung  family 273 

(Described  in  the  Appendix.) 

21.  Mrs.  Sie 395 

22.  Mrs.  Ku 396 

23.  The  Chang  family. . . 401 

24.  The  Chu  family  in  Sa- 

Wo 407 


25.  The  slave  girl 414 

26.  Case  in  Eastern  En- 

Chiu 416 

27.  The  betrothed  girl  . . . 418 

28.  Experience  of  Chiu- 

Ching 419 

29.  Family  in  Kin-tswen. . 421 

30.  Mrs.  Shie 423 

31.  Two  boys  in  Hu-tsai. . 425 

32.  Heo  Tai-ts  of  Hu*kia.  425 

In  India. 

33.  The  devil  dancer 97 

34.  Melata 102 


In  Japan. 

35.  Dr.Baelz’s  case,  a girl.  105 

36.  Dr.  Gamanouchi’s 

case,  a boy 107 

In  Germany. 

37.  Blumhardt’s  case, 

Gottliebin  Dittus..  ill 

38.  Dr.  Griesinger’s  cases  : 


No.  XV 1 19 

No.  XVI 120 

No.  XVII 122 

Other  Cases. 

39.  Dr.  Tylor’s  case 148 

40.  Sidney  Dean 218 


41.  The  Watseka  Wonder.  220 


* Cases,  in  medical  language,  of  Demonomania  or  Psychical  Epilepsy. 


[464] 


GENERAL  INDEX. 


Absurdities  and  rubbish  found 
equally  in  old  and  new  litera- 
ture of  the  occult.  Each 
reader  to  do  his  own  sifting, 

353,  369- 

Acupuncture  in  exorcism,  53, 
54,  67. 

Adjuration,  its  effect  on  de- 
mons. Tertullian,  129  ; Cyp- 
rian, 131. 

Afflicted,  the,  in  Salem  witch- 
craft regarded  as  demoniacs, 
304-31 1- 

Africa,  possession  in,  156  ; 

witchcraft  in,  301,  31 1. 
Agrippa,  Cornelius,  379. 

Ahab,  demons  in  case  of,  269. 
Ahriman,  372. 

Air,  the  habitat  of  demons, 
128. 

Alford,  Dean,  his  rendering  of 
Gal.  iii.  5,  289. 

American  Psychical  Society, 

385. 

Angel,  speaks,  124  ; power  of, 
129  ; guardian,  63  ; mani- 
festations of  good  angels, 

354,  271  ; literature  of  angel- 
ology,  353  ; Bible  test  of 
good,  391,  392. 

Animism,  Tylor  on,  161-164, 
373;  Hammond  on,  178; 
persistence  of  this  view,  163. 
A-priori  reasoning  upon  the 
occult,  339,  341,  344  ; A.  R. 
Wallace  on,  344,  345,  370. 
Apparitions,  to  G.  Dittus,  112, 
1 13;  of  Castor,  128,  129; 
of  lambent  lights,  322 ; 
James  on,  432  ; Haweis  on, 

30 


433;  Kant  on,  364;  Posi- 
tivist testimony  as  to  reality 
of*  365  ; literature  of,  363. 

Appearance  of  demoniacs,  37, 
48,  49. 

Appendix,  referred  to,  92. 

Apocatastasis,  See  Leonard 
Marsh,  133,  357. 

Apollonius  of  Tyana,  379. 

Apotheosis  of  departed  spirits, 
62,  63,  269,  374,  377,  378. 

Asia,  possession  theory  in  S.  E. 
Asia,  157. 

Ashmore  on  Chinese  spiritism, 
427. 

Astrology,  299. 

Athanasius  on  exorcism,  131. 

Augustine  on  Platonic  view  of 
demons,  270,  295,  296 ; on 
miracles,  337. 

Aura,  peripheral  nervous,  196. 

Aurelius,  Marcus,  use  of  word 
demon,  330. 

Author  (J.  L.  Nevius),  Intro- 
duction. Explanatory  Note. 
Arrival  in  China,  and  incre- 
dulity as  to  demons,  9,  10, 
262.  His  teacher  in  the 
language  the  first  witness,  9, 
10.  Removal  to  Shantung, 
Called  on  for  exorcism,  138. 
Issues  circular,  41. 

Auto-hypnotism,  see  Hypno- 
tism, and  229. 

Automatic  writing  ; case  of 
Sydney  Dean,  218;  Myers 
on,  48,  69,  188,  204,  223, 
233,  221.  See  Planchette, 
Mediumistic  literature ; 348, 
360. 


[465] 


466 


GENERAL  INDEX. 


Baelz,  Dr.,  his  facts,  104-106  ; 
his  theory  of  possession  by 
fox  in  Japan,  201. 

Baptist  mission  (English),  tes- 
timony from,  52,  62. 

Bastian,  Dr.,  quoted  by  Tylor, 

158. 

Beecher,  Rev.  Chas.,  125,  note; 
also,  Bibliograph.  Index. 

Beelzebub  and  Satan,  inter- 
changeable terms,  264. 

Belden,  Dr.,  his  case,  238. 

Bible,  reading  for  exorcism, 
76.  Furnishes  key  to  diffi- 
culties, 243,  244 ; evidential 
value  to  Bible  of  these  mod- 
ern facts,  243,  244 ; five 
views  examined  of  the  Bible 
doctrine  of  possession,  245- 
254 ; authority  of  Bible  as- 
sumed by  author,  245  ; the 
sixth  and  author’s  view  of 
Bible  doctrine  of  possession, 
254  ; twenty-four  points  of 
correspondence  between  Bi- 
ble cases  and  modern  cases 
of  possession,  255-261.  Bi- 
ble account  of  spiritistic  phe- 
nomena, 323,  348,  391  ; Bi- 
ble tests  of  the  spirits,  324, 
392 ; agreement  of  Bible 
with  outside  testimony,  244  ; 
the  various  Greek  words 
and  equivalents  used  for 
evil  spirits  in  New  Testa- 
ment, 263-266 ; Satan  and 
the  demons,  264-266  ; value 
of  Bible  testimony  at  its 
least  estimate,  348 ; Bible 
account  of  angelic  appear- 
ances, 354 ; Bible  forbids 
communication  with  the 
dead,  392  ; index  of  Bible 
passages  referred  to.  461. 

Biography,  its  contribution  to 
data  of  the  occult,  272,  379. 

Birma,  fever  demon  of,  157. 

Black  Art,  386. 


Blasphemy  of  demons,  123, 
125. 

Blumhardt,  John  Christopher, 
his  testimony,  111-116,  191  ; 
the  man  and  his  biography, 
See  Bibliog.  Index. 

Bodily  inflictions  by  demons, 
14,  287,  288  ; see  physical. 

Boehme,  380. 

Boston  Public  Library,  litera- 
ture of  spiritism  in,  358. 

Bourne,  Rev.  Ansel,  case  of 
alternating  personality,  215, 
216.  457. 

Brace,  Chas.  L.,  on  primitive 
monotheism,  172. 

Brain,  abnormal  double  action 
explained  by  its  two  halves  ; 
Dr.  Baelz  on  this,  201-204. 
Dr.  James,  204,  215  ; Ribot 
and  Griesinger,  204,  205  ; 
Wigan,  205,  215  ; Holland, 
205. 

Brainerd,  Rev.  David,  a case 
described  by,  149. 

Brutes  frightened  by  spirits, 
405 ; possessed  by  spirits, 
258. 

Buckley,  Dr.  J.  M.,  291,  299, 
301. 

Buddha,  70. 

Buddhism  recognizes  posses- 
sion, 158;  exorcism  by  Budd- 
hist sects,  202. 

Bushnell,  Rev.  Horace,  on  col- 
lecting data,  272. 

Cagliostro,  379. 

Canton,  76. 

Capital  Code  of  Connecticut  on 
witchcraft,  300. 

Cardan,  Jerome,  379. 

Cardwell,  Robert  C.,  D.  D., 
his  testimony  as  to  posses- 
sions in  India,  95,  261. 

Cases  of  possession.  See  Pos- 
session, and  Index  of  cases; 
twenty-four  points  of  cor- 


GENERAL  INDEX . 


467 


respondence  between  the 
Chinese  and  New  Testament 
cases,  255-261  ; fourteen 
points  of  correspondence 
with  spiritualism,  321,  322. 

Cerebration,  unconscious,  219, 
224. 

Ceylon,  Vedas  of,  154. 

Chamberlain,  Prof.  B.  H.,  on 
possession  in  Japan,  104. 

Chang  Chwang  Tien-ts,  village, 
402. 

Chang  Kia  Chwang,  village, 
10,  418. 

Chang-lo,  a district,  45,  52. 

Chef 00,  10,  44,  64,  62,  401. 

Che-Kiang,  province,  9. 

Chia-Sioh,  a place,  87. 

Chi-Mi,  a village,  149. 

China's  Millions , quoted,  73. 

Chinese  Christians,  casting  out 
spirits,  14.  (See  also  Index 
of  Cases.)  Their  piety,  339; 
who  were  formerly  demo- 
niacs, 148,  149;  their  belief  in 
the  reality  of  possession,  15  ; 
unready  with  testimony,  15, 
16  ; dispossession  and  faith 
healing  among,  282 ; their 
testimony,  137- 139  > its 
value,  140-143. 

Chinese  view  of  possession  and 
of  spirits,  16,  17,  32,  33,  89, 
408. 

Christ,  his  doctrine  as  to  Satan, 
262  ; an  expert  who  can  be 
trusted,  393. 

Christian  Faith,  only  defense 
against  evil  sprits,  391;  only 
link  with  the  Spirit  of  God, 
391;  endangered  by  seduc- 
ing spirits,  392,  393. 

Christian  Fathers,  their  testi- 
mony quoted,  127-133,  192, 
294,  295,  298  ; Athanasius, 
131  ; Augustine,  270,  295, 
337  ; Clemens  Alex.,  192, 
295  J Cyprian,  13 1 ; Justin, 


13 1 ; Lactantius,  132  ; Ter- 
tullian,  128. 

Christlieb,  Theodore,  endorses 
the  possession  theory,  no, 
112. 

Church  Missionary  Society’s 
testimony,  84. 

Chwang-teo,  village,  273. 

Cinnabar  used  in  exorcism,  32. 

Circular  letter,  41-44. 

Clairvoyance,  33,  83,  50,  296. 

Clemens,  Alex.,  on  polyglottic 
powers  of  demons,  192. 

Clarke,  Dr.  Adam,  125,  note. 

Classic  authors  cited  ; Aurelius 
330  ; Favonius,  270;  Hesiod, 
269 ; Lucian,  192  ; Plato, 
192,  270  ; Pliny,  296,  297  ; 
Virgil,  430  ; Xenophon,  270. 

Coke,  Lord,  third  Institute 
quoted  on  witchcraft,  301. 

Coleman,  Lyman,  132,  note. 

Compact  between  witch  and 
demon,  301,  310. 

Compound,  use  of  the  term  in 
the  East,  n. 

Conclusion,  author’s,  332. 

Conclusion,  general,  387. 

Confucian  exorcism,  68. 

Connecticut  capital  code  de- 
fines witch,  300. 

Conjurors,  Taoist,  69,  70 ; 

Sandwich  Islands,  155  ; Sing- 
pho,  154. 

Consciousness,  total  suppres- 
sion of  normal  consciousness 
common  in  possession.  See 
index  of  cases,  and  24,  38, 
39,  46,  49,  50,  53,  54,  57,  85, 
143,  144,  150,  217,  349, 
et  al.  Partial  suppression  of 
consciousness,  198. 

Double  consciousness,  105, 
106,  1 19,  120,  199,  257. 
Griesinger  on  interior  con- 
tradiction of  consciousness. 
199 ; Myers  on  duplicated 
individuality,  189 ; sublim- 


468 


GENERAL  INDEX. 


inal  consciousness,  224-227  ; 
the  underlying  psychical 
unity  contrasted  with  person- 
ality, 226;  Dr.  James  on 
empirical  and  habitual  con- 
sciousness, 225,  226. 

See  Cerebration,  Duality, 
Knowledge,  Memory,  Per- 
sonality, Possession,  Self, 
Soul,  Thought,  Trance. 

Contemporary  Review,  95. 

Contortions  of  demoniacs,  53. 
1 12,  362. 

Contradiction,  interior,  Dr. 
Griesinger  on,  199. 

Cook,  Joseph,  no,  127,  320. 

Countenance  changed  in  pos- 
session, 47,  124,  346. 

Credulity,  Dr.  Hammond  on, 
176,  177. 

Criterion  of  experience,  337, 
343  ; of  Christ’s  doctrine, 
393,  394- 

Croesus  tests  the  oracle,  296. 

Cross,  sign  of  in  exorcism,  13 1, 

132. 

Curiosity  to  witness  the  occult, 
386. 

Crux  interpretum  of  early 
Genesis,  374. 

Cyprian,  13 1. 

Dean,  Sidney,  his  automatic 
writing,  218. 

Dead,  the,  communication  with, 
apparent  instances  of,  46, 
75,  156,  220,  233,  234,  271, 
274,  341,  296,  408;  for- 
bidden in  Bible,  392.  See 
Necromancy. 

Dr.  Dee,  379. 

Delphic  oracle,  293,  31 1. 

Demi-gods,  372. 

Demons,  who  they  are , 49,  62, 
219,  266,  269;  Bible  view 
of  their  relation  to  Satan, 
260,  269,  270 ; silence  of 
Bible  regarding  demons.  269, 


270  ; shows  their  reality,  292; 
Greek  view,  Hesiod,  269 ; 
Plato,  192,  270,  note,  293, 
294;  Josephus’s  view,  342; 
Gall’s  view,  a pre-Adamic 
race,  270,  376;  Chinese  view 
62,  63,  323. 

Their  own  claims , preten- 
sions and  acknowledgments ; 
to  be  spirits,  genii,  32,  46 ; 
to  be  spirits  of  the  dead,  46, 
62,  63,  75,  U2,  129,  154; 
James,  220 ; Myers,  233, 
234,  271,  272,  274,  296,  346; 
to  be  gods,  demanding  wor- 
ship, 15-17,  22,  24,  25,  46, 
49,  50,  100,  106,  107,  123, 
130,  159,  276,  395,  398,  402; 
to  be  God,  100,  123;  to  be 
demons,  or  evil  spirits,  53, 
129,  130,  186. 

Their  relation  to  each 
other ; claim  authority  over 
other  spirits,  26 ; insubordi- 
nation to  their  chief,  278, 
279 ; of  various  kinds,  53  ; 
have  their  individual  char- 
acters, 256. 

Their  powers , intellectual 
and  physical;  clairvoyance, 
33,  83,  150,  296  ; prediction, 
33,  83,  221  ; improvise  verse, 
31,  36-38,  58;  speak  for- 
eign and  unknown  languages, 

46,  47,  58,  1 15,  145,  I9°“ 
193,  218,  233,  174,  380; 
confer  superhuman  strength, 
64,  65,  1 16, 400  ; make  them- 
selves audible  by  voice  and 
noise,  68,  113,  114,  399,403; 
singing,  58  ; speak  in  their 
own  several  voices,  39,  46, 
49,  50,  105,  106,  1 14,  120, 
121,  123,  406;  make  them- 
selves visible  by  apparitions, 
1 12,  1 13,  128,  129,  322; 
James  on,  431;  Haweis 
on,  432  (See  Apparitions); 


GENERAL  INDEX. 


469 


make  their  invisible  presence 
felt  and  recognized,  22,  36  ; 
personate  different  indvidu- 
als,  49,  58,  75,  76,  218,  219, 
274,  346;  recognize  Christ, 
27,  3i,  39>  55>  56,  82,  86, 
145,  257,  278,  290,  397,404; 
warn  men  of  their  danger, 
1 1 5 ; make  fires,  403-406, 
414;  injure  by  bodily  vio- 
lence, 14,  287,  288,  53,  1 12, 
398,  424;  injure  property, 
50,  399,  403 ; hate  and 

injure  exorcists,  70;  frighten 
brutes,  405;  possess  brutes, 
258 ; produce  dreams,  53, 
85,86,  1 19,  129,  162,  192; 
produce  dumbness,  122 ; 
change  the  countenance,  37, 
48,  49  ; produce  contortions, 
53,  1 1 2,  424  (See  also  Index 
of  Cases);  tyrannize  over 
men,  256;  inflict  disease,  26, 
50,63,  128,  265,  287,  288; 
cure  disease,  25,  26,  37,  39, 

48,  66,  102,  128,  321,  399  ; 
influence  and  control  human 
beings  by  temptation,  obses- 
sion, and  possession,  287  ; in 
possession  drive  men  to 
drunkenness,  404,  419  ; gam- 
bling, 22,  23  ; suicide,  34, 
65,  71,  86,  97,  119,  405; 
violence,  23,  33,  64,  77,  53, 
96,  331,  423;  self-mutilation 

49,  91,  100,  256  ; incendia- 
rism, 77,  94  ; obscenity,  256, 
257  ; nymphomania,  122 ; 
blasphemy,  123,  125  ; self- 
starvation, 23, 403.  Demons 
have  their  liberty  and  limits, 
260 ; their  raving,  24,  33, 
55.  64,  65  ; grief,  31,  53, 
83  ; demons  “dull  and  triv- 
ial,’’ 199  ; confess  to  being 
under  involuntary  restraint, 
398  ; dread  Christ,  and  can- 
not remain  in  the  presence 


of  active  Christian  faith, 
hence  infrequency  of  pos- 
session where  Christianity 
prevails.  See  Index  of  Cases, 
and  27,  33,  39,  1 19,  194, 
1 14,  1 15,  123,  124,  278,  290, 
397,  400,  423-425 ; yield  to 

adjuration  in  the  name  of 
Christ,  129,  13 1 . 

Their  motives,  31,  49,  64, 
129,  273  ; desire  a body, 
193,  J94>  258,  271,275,  276; 
an  instance  of  apparent 
good  motive,  274,  295. 

Their  relation  to  idolatry , 
59,  83,  260,  294,  377,  437  ; 
their  testimony  to  Christ, 

283,  284,  27,  82,  39. 

Demon-worship  in  India, 

98  ; Paul,  Festus,  Favonius, 
and  Xenophon  on,  270,  note; 
368,  374.  Demon  of  Soc- 
rates not  so  called  by  him, 
329  ; use  of  word  “ demon  ” 
by  Aurelius,  330 ; demons 
in  case  of  Ahab,  269  ; their 
habitat  in  the  air,  128. 

Demoniac,  as  distinguished  in 
Bible  from  witch  and  wizard, 

284,  285,  428,  429 ; from 
the  developed  medium,  65, 
286  ; becomes  a medium,  65, 
66  ; cringing  nature  of,  64  ; 
appearance  of,  37,  48,  49  ; 
contortions  of,  53,  112,424. 

Demonology  of  the  Greeks, 
270,  note;  294  ; R.  W.  Emer- 
son on,  349  ; literature  of, 
349 ; Encyclopedia  Britannica 
on,  249,  250. 

Demonomania  and 

Demonomelancholia,  Dr.  Grie- 
singer  on,  1 16. 

Departments  of  Study  con- 
cerned with  the  occult,  347. 

Devil  (See  Satan),  distin- 
guished from  demons  in 
New  Testament,  263-266. 


470 


GENERAL  INDEX. 


Devil  Dancers,  154,  157. 

Devil  Worshipers,  367,  368. 

Disease,  inflicted  by  demons, 
26,  50,  63,  128,  265,  287, 
288  ; cured  by  demons,  25, 
26,  37,  39,  48,  66,  102,  128, 
321,  399  ; some  diseases 
beyond  control  of  demons, 
26  ; distinguished  from  pos- 
session, 63,  132,  180-182, 
185,  188;  healed  in  answer 
to  prayer,  ill,  282,  423, 
426. 

Disgrace  attending  possession 
in  view  of  Chinese,  16,  139, 
140,  323,  395- 

Divination  (See  Oracle,  Pos- 
session, Planchette)  by  tables, 
128,  129,  83,  221,  299,  414, 
4I5>  378. 

Dogmatism  of  Science,  R. 
Heber  Newton  on,  142,  note; 
345  ; of  Dr.  Hammond,  179. 

Dongha  at  Ghonspore,  102. 

Dorman,  Rush  ton  M.,  108, 
I5D  IS2- 

Dragon  Procession  in  China 
commemorates  exorcism,  70. 

Dreams,  symptoms  of  posses- 
sion in,  53,  1 19,  129,  162, 
192  ; commanded  in,  85,  86; 
not  commonly  but  some- 
times occult,  381,  282,  note. 

Duality  of  Mind  Theory,  201, 
202,  204,  205. 

Edmunds,  Judge,  his  daugh- 
ters polyglottic  powers,  192  ; 
his  mediumistic  writings, 
360. 

Eglington,  the  medium,  379. 

Ellinwood,  Dr.  F.  F.  Intro- 
duction ; on  original  mono- 
theism, 172  note, 

Elymas  the  sorcerer,  429. 

Enchantment,  299. 

En-Chiu,  273,  314,  316,  419, 
421. 


Energy  of  the  Holy  Spirit,  389; 
of  the  evil  spirit,  390. 

English  Wesleyan  Mission,  78, 
82. 

English  Church  Missionary 
Society,  84. 

Encyclopedia  Britannica  on 
demonology,  249,  250. 

Epilepsy  confused  with  posses- 
sion, 182,  note;  381. 

Evidence,  difficulty  of  collect- 
ing from  Chinese,  15,  16; 
summarized  in  eleven  propo- 
sitions, 143-145 ; corroborat- 
ive, 340,  255  ; experimen- 
tal, 339 ; abundance  of, 
341  ; how  to  deal  with  un- 
welcome evidence,  344. 

Evidential  value  to  Bible  of 
facts  collected,  243-245. 

Evolution,  used  to  explain 
facts,  146,  151-174. 

Experience,  a test  of  truth, 
343  ; but  inadequate  as  cri- 
terion, 337. 

Experiment,  conditions  of  suc- 
cessful, 317,  318. 

Experimental  research  in  the 
occult,  385,  386  ; its  danger, 
386,  387,  392. 

Expert  testimony  and  common 
sense,  142,  note;  260,  261, 
3*5,  352,  386;  of  Christ, 
393,  394. 

Explanations  of  the  phenom- 
ena : By  imposture,  147- 

I5°  » by  odic  force,  150, 
15 1 ; by  evolution,  15 1- 
174  ; by  pathology,  107,  108, 
167-169,  174-186,  195-206, 
237-241  ; by  psychology, 
208-237  ; by  demonology, 
243-266. 

Exorcism  through  faith  in 
Christ  exemplified  in  most 
of  the  cases  described.  See 
Index  of  Cases,  13,  28,  34, 
35,  80,  54,  71,  74,  1 14,  130, 


GENERAL  INDEX. 


471 


132,  145,  258 ; why  exor- 
cism by  Christ  was  wonder- 
ful to  the  Jews,  280,  281  ; 
why  exorcism  in  his  name 
wonderful  to  us,  270 ; by 
the  Holy  Spirit,  90  ; by  faith 
expressed  in  reading  the 
Scriptures,  75,  76  (after 

reading  Chinese  classics  had 
failed);  its  mode  by  Christ, 
280,  282  ; by  adjuration, 
129,  13 1 ; by  a sign  of  the 
cross,  13 1 ; evidential  value 
to  Christianity  of  exorcism 
by  Christian  faith,  259,  282  ; 
certainty  of  this  remedy, 
145  ; by  excommunicated 
persons,  259;  Chinese 
methods ; by  chanting  the 
classics,  75  ; flagellation, 
193  ; by  cinnabar,  32 ; by 
acupuncture,  53,  54,  67  ; also 
5°r  75»  35°  5 Hindu  exor- 
cism, 101  ; Burman,  158  ; 
Japanese,  106,  202  ; singing 
in  exorcism,  54-56. 

Exorcists,  hated  by  demons, 
. 70 ; in  early  church  a 
special  class,  132. 

Facts,  established  by  evidence 
collected  in  China,  summa- 
rized in  eleven  propositions, 
143-145  ; of  this  volume 
drawn  from  life  more  than 
from  literature,  333 ; still 
occurring  and  within  proof, 
333  ; belong  to  a great  class, 
333  ; of  the  occult,  336  ; of 
prodigies,  340  ; designation 
of  class,  334  ; their  vitality 
and  persistence,  334,  432 ; 
general  remarks  on,  333. 

Fairfield,  Francis  Gerry,  191, 
195  ; his  theory,  319. 

Faith,  Christian,  in  exorcism 
(which  see)  the  sole  means 
of  adequate  defense  against 


evil  spirits,  391  ; and  of 
communion  with  Holy  Spirit, 
391- 

Faith  Healing  among  Chinese 
Christians,  282,  note ; 423, 
426;  with  Blumhardt,  in. 

Familiar  Spirits,  reality  of, 
292,  293  ; intercourse  with, 
forbidden  in  Bible,  323. 

Fan-hu-li,  or  fox  possession, 
46. 

Fathers.  (See  Christian  Fa- 
thers.) 

Fat-shan,  village,  76,  77,  79. 

Faust,  379. 

Favonius  on  demon-worship, 
270,  note. 

Feats,  the  three  capital  feats 
of  high  magic  in  India,  435. 

Festus  on  Jewish  religion,  270, 
note. 

Fiction,  studies  of  occult,  in, 

383. 

Field,  Miss  A.  M.,  her  testi- 
mony, 88. 

Figian  Priests,  154. 

Fires  started  by  spirits,  403- 
406,  414. 

Fisher,  Geo.  P.,  on  Mahomet, 
297- 

Flagellation  in  exorcism,  193. 

Folk-lore  and  the  occult,  371. 

Foochow,  Fuchow,  45,  47,  48. 

Foster,  Chas.  H.,  the  medium, 
380. 

Fox  possession  in  China,  51, 
46,  71  ; in  Japan,  104,  202. 

France,  cases  of  possession  fre- 
quent in,  1 1 7,  1 18;  devil 
worshippers  in,  368. 

Fraud  in  spiritualism,  146-148, 
315,  316,  150,  153. 

Fu  Kien,  province,  cases  in,  45. 

Fuchow.  (See  Foochow.) 

Fu-San  city,  79. 

Gamanouchi,  Dr.,  his  testi- 
mony, 107. 


472 


GENERAL  INDEX. 


Gambling  mania  induced  by 
spirits,  22,  23. 

Gall,  Rev.  Jas.,  view  of  Satanic 
race,  270. 

Genii  identified  with  the  spirits 
and  demons,  32,  46,  49. 

Ghonspore,  exorcism  at,  102. 

Ghosts.  (See  Apparitions.) 

Giles,  H.  A.,  translator  of 
Liao-Chai,  72. 

Gilmour,  Rev.  Jas.,  60. 

Gods  of  the  heathen  identified 
with  demons  by  St.  Paul, 
294,  377- 

Gravity,  annihilation  of  in 
levitation,  436. 

Greek  spiritism,  293  ; demon- 
ology, 270,  294. 

Grief,  possession  beginning  in 
a fit  of,  53. 

Griesinger,  Dr.,  his  rank  in 
medicine,  116,  1 1 7 ; his 

facts,  1 17-125,  197  ; his 

theory,  201. 

Guinea,  oracles  of,  156. 

Guyon,  Madame,  380. 

Hai-ping,  district,  79. 

Hale,  Sir  Matthew,  sense  of 
responsibility  in  trial  for 
witchcraft,  303  ; charge  to 
jury,  305. 

Hall  of  Revelations,  48. 

Hallucinations  in  possession, 
118,  381. 

Hammond,  Dr.  Wm.  A.,  on 
induction,  1 75—177  ; healthy 
scepticism,  176;  patholog- 
ical theory  of  possession, 
175-186,  237-241  ; his  ma- 
terialistic ground, 179  ; defi- 
nition of  mind,  179;  mis- 
statement of  facts,  1 79— 
186. 

Hansen,  hypnotizer,  230. 

Hastings,  H.  L.,  129,  note ; 

133,  339- 

Haunted  Houses,  10-12,  322. 


Haweis,  Rev.  H.  R.,  on  the 
persistence  of  the  occult,  432. 

Hecker,  Dr.,  on  imposture, 
147. 

Henderson,  Rev.  Jas.,  on  de- 
mons, 270. 

Hesiod’s  view  of  demons,  269. 

Hiang-to,  incense  burner  or 
medium,  187,  395,  397. 

Hindu  case,  102;  magic,  31 1, 

434- 

Hing-Kia,  village,  17,  30. 

Hin-Kong  village,  79. 

Hodgson,  Dr.  Richard,  220, 
note  ; 221. 

Ho  Kia-Chwang,  village,  61. 

Holmes,  O.  W.,  219. 

Holy  Spirit,  antagonizes  the 
evil  spirit,  124,  note;  318, 
331,  exorcism  by,  90;  en- 
ergy of,  389  ; desires  posses- 
sion of  man,  390  ; commun- 
ion with,  through  faith,  391. 

Home,  D.  D.,  the  medium,  379. 

Hume,  David,  337. 

Hu-sien-ye,  one  of  the  fox 
fraternity,  46. 

Hwei,  a market,  395. 

Hypnosis,  229,  381. 

Hypnotism,  in  case  of  Ansel 
Bourne,  216  ; Dr.  James  on, 
217  ; as  related  to  the 
medium  trance,  217 ; Moll 
on,  229-230  ; relation  to 
possession,  201,  237,  240; 
distinguished  from  posses- 
sion, 230;  effect  of  on 
memory,  229  ; like  artificial 
somnambulism,  238 ; auto- 
hypnotism, 229, 

Idolatry  and  demon  worship, 
276  ; St.  Paul  on,  292,  377  ; 
Christian  fathers  on,  1 27-133. 

Illuminati,  the,  380. 

Illusions,  381. 

Imposture,  explanation  by,  150, 
153,  146-148,  315-316. 


GENERAL  INDEX. 


473 


Incense  tables,  47. 

Incident,  books  of,  368. 

India,  possession  in,  95-103, 
158  ; high  magic  in,  434. 

Indians,  American,  witchcraft 
among,  301,  149. 

Individuality,  duplicated,  189  ; 
contrasted  with  personality 
by  James,  226. 

Induction,  the  author’s,  333, 
Dr.  Hammond  on,  175,  179; 
by  Chinese  and  Jews,  182  ; 
how  avoided  through  preju- 
dice, 339,  341,  344,  370. 

Inland  Mission,  testimony,  73, 
361. 

Innocent,  Rev.  J.,  82. 

Insanity  confused  with  posses- 
sion, 63,  132,  180-182,  185, 
188,  381. 

Interment,  voluntary,  a magical 
feat,  436. 

Invocation  of  spirits,  321. 

Inspiration  and  Telepathy, 390 

Jamblicus,  379. 

James,  Dr.  Wm.,  on  the  two 
halves  of  brain,  204  ; on  the 
' soul,  208  ; alternating  per- 
sonality, 213-216  ; posses- 
sion and  mediumship,  217, 
218  ; limits  of  science  in  these 
matters,  231-233  ; automatic 
writing,  218;  the  foreign  ‘con- 
trol,’ 219  ; the  dead,  220  ; 
case  of  Lurancy  Vennum, 
220,  221  ; the  medium  trance 
and  readjustment  of  science, 
431,  434- 

Japan,  possession  in,  103,  104  ; 
case  of  boy,  107  ; girl, 
105. 

Jewett,  Rev.  Edward  H.,  on 
the  last  petition  of  the  Lord’s 
prayer,  289,  note. 

Job,  Satan  in  book  of,  267, 
268. 

Josephus,  342. 

Journalism  of  the  occult,  384. 


Justin  Martyr,  13 1. 

Kabbala,  361. 

Kabbalists,  380. 

Kamtchatka,  oracles,  1 54. 
Kellar,  Prof.  Harry,  on  high 
caste  Indian  magic,  435. 
Kerner,  Dr.  A.  J.,  125,  350. 
Kiang-lan,  Chinese  planchette, 
48. 

Kitsuni-tsuki,  fox  possession  in 
Japan,  104. 

Knowledge,  superhuman  shown 
in  possession,  190-193,  418. 
(See  possession.) 

Krishaber,  213. 

Kwan-yiu,  goddess  of  mercy, 

396- 

Kwan-tung,  province,  88. 

Kwei  or  Mo-Kwei,  demon, 
46,  83. 

Ky-uin,  legion,  48,  83,  115. 

Lactantius,  132. 
Lai-shan-shin-mu,  a goddess, 

397- 

Langley,  Prof.  S.  P.,  142. 
Language,  forgotten  language, 
spoken  in  hypnosis,  230  ; 
polyglottic  powers  of  spir- 
its (See  Possession),  190, 
193. 

Laughlin,  Rev. 

Law,  every  kind  has  its  own, 
336 ; all  pervading  law  a 
Biblical  conception,  337  ; 
sin  the  only  breach  of  law 
recognized  in  the  Bible,  and 
has  a law  of  its  own,  338 ; 
miracles  not  a breach  of  law, 
337i  338  ; pervades  mental 
as  well  as  material  facts, 

152. 

Legion,  83,  97,  115,  48. 
Leibnitz,  his  maxim,  173. 
Leng-ko,  a place,  395. 
Levitation,  62  ; Taoist,  69,  70. 
Leyenberger,  Rev.  J.  A.,  35, 
36. 


474 


GENERAL  INDEX. 


Li,  a mile,  396. 

Liao-Chai,  the  Chinese  book 
of  folklore,  71,  72,  449 

Ling-Ku,  district,  17,  38. 

Literature  of  the  occult,  346. 

London  Missionary  Society, 
60,  76,  79. 

Longfellow,  268, 

Lotze  on  the  Self,  210. 

Lunacy.  (See  Insanity.) 

Lucian,  on  polyglottic  demons, 
192. 

Luciferians,  sect  of,  368. 

Lu-tsu,  a favorite  spirit,  49,  68. 

Magic,  Chinese,  80 ; averred 
of  Blumhardt,  1 1 2 ; Atha- 
nasius on,  132  ; of  Egypt, 
291  ; defined,  299 ; vague- 
ness of  term,  300  ; Hindu, 
31 1 ; high  magic  in  India, 
435  J magic  in  Italy,  376; 
(See  Levitation,  Physical 
Phenomena,  Voluntary  In- 
terment, Rappings,  Sorcery, 
Tables.) 

Mahomet,  source  of  his  in- 
spiration, 297,  298,  313, 

360. 

Manchuria,  70. 

Mandarin  dialect,  47. 

Marsh,  Leonard,  133, 

Martin,  W.  A.  P.  on  primitive 
monotheism,  171. 

Marvelous,  elimination  of 
from  nature,  366. 

Mason,  Dr.,  quoted  by  Tylor, 
149- 

Materialism  vs.  Animism, 
Tylor,  164 ; of  Dr.  Ham- . 
mond,  178,  179  ; of  modern 
psychology,  207,  208 ; Dr. 
James  on  difficulties  of  ma- 
terialistic explanation,  232, 
43  L 432. 

Mather,  Cotton,  126,  303, 

Maurice,  F.  D.,  on  reality  of 
Satanic  agency,  31 1,  312. 


Me  Cartee,  Dr.  D.  B.,  106. 

McRae,  Rev.  Thad.,  109. 

Medical  theory  superseding 
earlier  view,  167,  179,  182. 

Mediums,  Chinese,  36-38,  25, 
148,  47,  48,  89  ; Fairfield  on, 
196  ; role  of  mediums  as- 
sumed, 217  ; development 
of,  321  ; how  regarded  by 
Chinese,  323  ; how  related 
to  possession,  332  ; dis- 
tinguished from  demoniacs, 
285,  286,  332  ; identified  with 
pagan  pythoness  and  oracles, 
31 1,  317  ; with  witch,  sooth- 
sayer, necromancer,  286, 
332  ; Taoist  mediums,  69, 
70  ; mediums  in  India,  99  ; 
Fairfield’s  division  of  medi- 
ums into  those  of  cephalic 
and  vital  temperaments,  196; 
moral  accompaniments  of 
their  art,  323  ; immense 
literature  of  mediumistic 
wonders,  348  ; mediumistic 
writers,  360. 

Memory,  hereditary  transmis- 
sion of,  192  ; quickened  by 
hypnosis,  229 ; Ribot  on, 
235- 

Merlin,  379. 

Mesmerism.  (See  Hypnotism.) 

Methodist  testimony,  45,  82. 

Mi-mi  religion,  83. 

Missionaries,  Protestant,  in- 
structions to  natives,  14,  15  ; 
their  views  of  possession 
classified,  134-136  ; value  of 
their  testimony,  134  ; seldom 
meet  cases,  and  why,  136- 
139  ; Roman  Catholic  mis- 
sionary’s view,  93. 

Miracles,  not  abnormal,  337; 
Augustine  on,  337  ; term  dis- 
tinguished from  supernatu- 
ral, 338. 

Mitchell,  Dr.  S.  W.,214. 

Mo-Kwei,  demon,  83. 


GENERAL  INDEX. 


475 


Moll,  Albert,  on  autohypno- 
tism, 229. 

Mongolia,  60. 

Monotheism,  the  primitive 
faith,  1 70-1 73. 

Moral  conditions  of  spirit- 
ual manifestations,  317,  318, 
327-329  ; moral  character  of 
demoniac,  144,  145,  194,  199; 
moral  factor  in  pursuit  of 
truth,  344. 

Moule,  A.  E.,  on  Chinese  spir- 
itism, 428. 

Muir,  Sir.  Wm.,  on  Mahomet, 
313. 

Myers,  Fred’k  W.  H.,  on  mul- 
tiplex personality,  188  ; auto- 
matic writing,  204,  223,  233  ; 
alternating  personality,  224  ; 
subliminal  consciousness, 
224-227  ; underlying  psy- 
chical unity,  or  individuality, 
226  ; personality  applied  to 
the  more  transient  characters 
or  chains  of  memory,  the 
unmanifested  self,  227  ; the 
agency  of  the  dead,  233, 
234 ; the  difficulties  to  be 
solved,  233,  234. 

Myths,  occult  phenomena  so 
regarded,  334  ; John  Fiske’s 
definition  of,  371  ; originat- 
ing in  occult  phenomena, 
339- 

Mythology,  relation  of  to  the 
occult,  371  ; to  demonology, 
372. 

Max  Muller’s  view  of,  373. 

Mysteries,  heathen  in  western 
lands,  385. 

Nature,  different  conceptions 
of,  334 ; a proper  view  of 
and  definition,  334  ; St. 
Paul’s  inventory  of,  335;  dis- 
tinction between  nature  and 
supernatural,  335  ; known 
and  unknown,  337. 


Natural  History,  Emerson  on 
its  use,  388  ; telepathy  a fact 
of,  388 ; possession  a fact 
of,  387 ; Tylor  on  human 
life  a part  of,  152. 

Necromancy,  271,  272,  299, 
321,  346;  communication 
with  the  dead,  46,  62,  63, 
75,  1 12,  129,  154,  220,  233, 
234,  274,  296,  408,  271,  272, 
341,  342. 

Nervo-dynamic  and  nervo- 
psychic  phenomena  in  me- 
diums, 195,  196. 

Nevins,  on  Salem  witchcraft, 
306. 

Newton,  R.  H.,  on  dogma- 
tism of  science,  142,  345. 

Nicheren  sect,  exorcism  by, 
106,  202. 

Nichols,  Dr.  T.  L.,  on  relation 
of  Spiritualism  to  Chris- 
tianity, 327. 

Nineteenth  Century,  maga- 
zine, quoted,  101  ; culmina- 
tions of  history  in,  392. 

Ningpo,  author’s  home,  9,  10. 

Nostradamus,  379. 

Noyes,  Rev.  H.  V.,  76,  79. 

Nymphomania  in  possession, 
122. 

Oberlin,  experience  of  spirit 
manifestations,  126. 

Obh,  various  meanings  of  this 
Hebrew  term  discussed  by 
Pember,  428. 

Obi  practice,  377. 

Obsession  and  possession,  four 
stages,  285. 

Occult,  the  term,  334 ; phe- 
nomena defined,  335  ; cause 
of,  336  ; laws  of  peculiar  yet 
a part  of  natural  order,  and 
not  abnormal,  336  ; phe- 
nomena a source  of  super- 
stitions and  myths,  339  ; 
abundance  of,  340  ; how  re- 


476 


GENERAL  INDEX. 


garded  by  many,  339  ; be- 
long to  class  of  prodigies, 
340  ; pervade  history,  340  ; 
experimental  research  in, 

386  ; danger  of  this,  387  ; 
a fad,  386  ; duty  of  under- 
standing it,  386  ; curiosity  to 
witness  it,  386  ; in  Bible 
lands,  386  ; in  heathen  lands, 

387  ; rising  flood  of  in  Eu- 
rope and  America,  387 ; 
Journalism  of  occult,  384 ; 
Haweis  on  persistence  of 
the  phenomena,  432. 

Odic  force,  150,  151,  366,  455. 
Oracles,  Greek,  Delphic,  217, 

293,  294;  evidence  of  super- 
human knowledge  in,  296  ; 
tested  by  Croesus,  296  ; and 
by  Trajan ; priestess  same 
as  witch  and  medium,  310, 
31 1,  317.  Tertullian  on, 
128;  Cyprian  on,  131  ; Dr. 
Tylor  on,  153  ; Sibylline, 
297  ; Kamtchatka,  154 ; 
Tahiti,  155  ; Guinear,  156. 

Oudh,  101. 

Pacific  Islands,  Wizard,  164. 
Paganism  identified  with  de- 
mon-worship, 270,  note ; 

294,  374,  377,  quoted. 

Pagoda  Shadows,  88. 

Pantheism  and  Polytheism, 

their  historical  order,  170. 
Patagonian  Wizard,  153. 
Pathology,  literature  of,  380. 
Pathological  explanation  of 
possession,  Tylor,  167-169, 
174  ; Hammond,  175-186, 
237-241;  Fairfield,  195-197  ; 
Griesinger,  1 97-201  ; Baelz, 
201-206  ; Gamanouchi,  107, 
108. 

Paul,  St.,  his  temptation,  269, 
law  of  the  members  and 
mind,  212  ; on  connection  of 
idolatry  with  demon-worship, 


292,  377  on  Greek  worship, 
270  ; his  inventory  of  nature, 
335- 

Pember,  206,  269 ; on  differ- 
ence of  demoniac  and  me- 
dium, 428,  429. 

Personality,  the  new  person- 
ality in  possession,  107,  186- 
190,  144,  198,  203,  217,  218, 
255,  53- 

Multiplex  personality  (may 
be  more  than  two  selves), 

204,  257,  258,  120,  198,  188, 

205,  206. 

Diseased  personality,  189 ; 
alternate,  212-216,  224-227 ; 
a mask,  226  ; a concensus, 
228  ; implications  of,  accord- 
ing to  Dr.  James,  21 1 ; con- 
trasted with  individuality, 
226  ; assertion  and  recogni- 
tion of  new  personality,  144, 
258.  (See  Consciousness, 
Possession,  Self,  Soul.) 

Pe-ta,  23. 

Peter,  St.,  his  temptation,  268. 

Phantom.  (See  Apparition.) 

Pharisees,  creed  of,  391. 

Phenomena,  occult,  how  dis- 
tinguished, 335,  336. 

Phelps,  Dr.  Austin,  no,  126; 
on  modern  demonism,  427  ; 
basis  of  truth  in  Spiritualism, 
318,  319;  adaptation  to  its 
ends,  320,  330  ; value  of  his 
testimony,  see  Bibliog.  Index. 

Phelps,  Rev.  Eliakim,  125-127. 

Philippi,  damsel  of  (Acts  xvi, 
16),  293,  294. 

Physical  phenomena  of  de- 
monism. (See  possession.) 

Ping-tu,  15,  395. 

Planes  of  natural  being,  various, 
335.  336. 

Planchette,  Chinese,  48,  69. 

Plato  on  polyglottic  powers  of 
demoniacs,  192  ; conception 
of  demons,  270,  note. 


GENERAL  INDEX. 


477 


Pliny,  testimony  to  intercourse 
with  spirits,  296,  297. 

Plumb,  W.  J.,  letter,  44,  45. 

Plumber,  Dr.,  on  James  iv,  7, 
261. 

Polyglottism  of  demoniacs, 
190-193.  (See  Language.) 

Polytheism  and  pantheism  his- 
torical order,  170;  begins  in 
ghost  worship,  276,  374,  378, 
392.  438. 

Positivist  testimony  to  object- 
ive reality  of  phantoms, 
365. 

Possession,  twenty-four  points 
of  exact  resemblance  be- 
tween Chinese  cases  and 
those  of  New  Testament, 
250-261  ; New  Testament 
word  for  possession,  264 ; 
fourteen  points  of  resem- 
blance between  phenomena 
of  possession  and  of 
Spiritualism,  321,322;  phe- 
nomena of  possession, 
Tylor,  on  their  persistence, 
167  ; Chinese  cases  occur 
more  often  in  rural  districts, 
261  ; reluctance  of  natives 
to  give  testimony,  and  why, 
15,  16,  139,  140,  223,  395  ; 
possession  in  Africa,  156  ; 
why  infrequent  in  Christian 
lands,  277,  278,  318,  386; 
bodily  symptoms  of  approach- 
ing possession,  22,  23,  25, 
89,  346  (see  also  Index  of 
Cases)  ; plural  possession 
or  multiplex  personality, 
one  body  and  many  spirits, 
120,  1 2 1,  188,  198,  334,  340, 
257,  258,  205,  206,  204 ; 
Fairfield’s  division  of  phe- 
nomena into  two  series, 
psychic  and  dynamic,  191- 
195  ; James  on  oblivion  of 
proper  self  in  possession, 
217  ; voluntary  and  invol- 

12 


untary  possession,  48,  63, 
284-286,  31 1 ; possession 
distinguished  from  disease 
lunacy,  epilepsy,  etc.,  63, 
132,  180-182,  185,  188, 

381;  relation  of  possession 
to  hypnosis,  230,  237-242, 
201 ; distinguished  from 
temptation,  279;  temptation, 
obsession,  and  possession, 
285;  the  fourth  form  of  de- 
mon influence,  288;  phys- 
ical phenomena  of  posses- 
sion, 61,  62,  65,  68,  70,  145, 
255,  256,  1 12,  1 13,  196,322, 
352.  (Table-tipping,  rap- 
ping, noises,  disturbances, 
injuries,  speech,  writing, 
apparition  of  phantoms, 
movements,  singing,  levita- 
tion, etc.)  Lyman  Abbot  on 
possession,  434. 

Differentiating  marks  of 
possession  : — 

(1)  The  new  personality 
144,  145,  173,  186-190,  198, 
2 1 7-2 1 9,  288. 

(2)  Intellectual  marks  145, 
I55>  i73,  i9°-i94,  233,  257, 
58,  296. 

(3)  Moral  marks,  144,  145, 
194,  199. 

The  possession  theory,  its 
origin,  187,  307;  Tylor  on 
its  universality  and  persist- 
ence, 159-161;  its  adequacy, 
237;  its  sanctions,  255;  im- 
plications of  possession,  387; 
possession  by  the  Holy 
Spirit,  390. 

Prayer,  last  petition  of  the 
Lord’s  prayer,  288  ; prayer 
in  exorcism  (See  Index  of 
Cases);  prayer  and  telepa- 
thy, 389. 

Pre-Adamic  race  of  geology 
identified  with  Satanic  race 
by  Gall,  270. 


478 


GENERAL  INDEX. 


Prepossessions  of  judgment 
in  all  men,  344;  how  to  deal 
with,  344. 

Presbyterian  testimony,  76. 

Propositions,  eleven,  summariz- 
ing facts  which  are  collected 
and  presented  in  first  ten 
chapters,  143-145. 

Proving  the  spirits,  324, 
393. 

Psychology,  modern,  its  materi- 
alistic trend,  207,  208,  381 ; 
explanation  of  possession  by, 
208-237;  literature  of,  380; 
explanation  by  James,  208- 
221,  231-233,382;  Myers, 
223-227,  233,  234,  241,  242  ; 
Ribot,  228,  234,  235 ; Moll, 
229-23 1 ; conclusions  of 
psychological  theories  sum- 
marized by  author  235-237; 
psychological  explanations 
only  tentative,  225,  231-236; 
limits  of  empirical  psy- 
chology, James,  231,  432. 

Psychic  phenomena,  that  ac- 
company the  occult,  but  not 
to  be  necessarily  identified 
with  it,  352,  381,  385. 

Psychical  Congress  in  Chicago, 
344- 

P’u  Sung-ling,  author  of  Liao- 
Chai,  72. 

Pythian  spirit,  293,  294,  317, 
429- 

Python,  264. 

Questions  unanswered  except 
by  possession  theory,  173, 
174,  200,  201,  243;  the  first 
two  questions  in  the  dis- 
cussion, 342;  questions  for 
those  who  accept  the  spirit 
theory,  342. 

Ramsey,  Wm.,  D.  D.,  his  testi- 
mony, 109.  (See  Bibliog. 
Index.) 


Rappings  in  connection  with 
possession,  145,  322,  352. 

Residuum,  the  unexplained 
residuum  of  phenomena, 
Phelps  on,  318,  319;  Haweis, 
on,  432,  433. 

Resistance  to  possession,  52; 
by  Christian  faith,  391. 

Reynolds,  Mary,  her  alternat- 
ing personality,  214. 

Ribot,  Theodule,  189,  204; 
personality  a development  of 
organism,  227;  a consensus, 
228;  the  problem  to  be 
solved  physically,  234,  235. 

Richard,  Rev.  Timothy,  his 
testimony,  62-72. 

Robertson,  Dr.  C.  L.,  trans- 
lator of  Griesinger,  117. 

Roman  Catholic  testimony,  71, 
93)  138,  364. 

Rudland,  W.  D.,  his  testimony, 

73- 

Rutherford,  Dr.  Jas.,  translator 
of  Griesinger,  117. 

Sacrifice  to  demons,  50. 

Sadducees,  their  creed,  391. 

Salem,  witchcraft,  303-310 ; 
literature  of,  355. 

Sampson,  Rev.  Dr.  G,  W., 
explains  by  odic  force,  15 1. 

Sandwich  Islands,  conjurors, 

*55* 

Sargent,  Epes,  48,  note,  378. 

Satan  and  the  demons,  264- 
266,  popular  view  and  Bible 
view,  266-269  ; limits  of  his 
knowledge  and  authority, 
279  ; modern  derision  of, 
31 1 ; F.  D.  Maurice  on,  31 1; 
his  main  object  with  men, 
275  ; Satan  in  Job,  267, 
268;  in  New  Testament, 
268 ; in  Salem,  309  ; appari- 
tion of,  367 ; Satan-wor* 
shipers,  368. 

Sa-Wo,  village,  407. 


GENERAL  INDEX. 


479 


Scepticism,  Hammond  on 
healthy  scepticism,  176; 
ground  of  as  to  spirit  agency, 
34i,  342. 

Science,  baffled,  126,  127,  195, 
432;  dogmatism  of,  142, 
note ; 345 ; men  of,  who  dis- 
regard induction,  341 ; who 
accept  the  spirit  theory,  343 ; 
scientific  tests  t of  spiritism, 
and  moral  tests,  317,  327, 
427 ; what  constitutes  a scien- 
tific theory,  A.  R.  Wallace 
on,  345. 

Scott,  Rev.  C.  P.,  138. 

Scott,  Michael,  379. 

Scott,  Sir  Walter,  355. 

Scott,  Rev.  Walter,  on  exist- 
ence of  evil  spirits,  13 1. 

Scripture  teaching.  (See  Bible.) 

Secondary  Self.  (See  Self.) 

Secondary  Symptoms.  (See 
Possession.) 

Self,  alternate,  three  types, 
213;  secondary,  Myers,  233, 
234;  manifested  and  un- 
manifested, 227  ; Lotze  on, 
210  ; second  soul,  Tylor, 
162  ; self-severance,  Myers, 
189;  Griesinger  on  divided 
self,  199.  (See  Conscious- 
ness, Personality,  Soul.) 

Sendai,  a case  in,  107. 

Seybert  Commission,  316. 

Shantung  province,  author’s 
removal  to,  10;  famine  re- 
lief in,  17,  29,  52,  82. 

Shen-si  province,  29. 

Shien,  term  for  genii,  and 
used  by  spirits  of  themselves, 
32,  33,  187. 

Shie-kwei,  evil  spirit,  22. 

Shin,  term  for  gods  who  are 
identified  with  spirits,  49. 

Shin-tsai,  town,  38,  401,  402. 

Shin-tsuen,  village,  79. 

Sibyl,  Cumsean,  Virgil’s  de- 
scription, 99,  430. 


Sibylline  oracles,  or  priestess 
identified  with  writing  me- 
dium, 297. 

Sie,  a general  term  for  all 
forms  of  demon  manifesta- 
tion, 323. 

Simon  Magus,  a wizard,  379. 

Simulation  presupposes  reality, 
148. 

Sin,  the  only  anomaly  recog- 
nized in  the  Bible,  yet  has  a 
law  of  its  own,  338. 

Singing,  by  spirits,  58;  in  ex- 
orcism, 54-56. 

Singpho  conjurors,  154. 

Sleep,  first  symptoms  of  pos- 
session in,  53 ; ordinary  and 
occult,  381. 

Socrates,  the  demon  of,  not 
so  called  by  himself,  329. 

Society  for  Psychical  Research, 
221-223,  272,  316,  358,  366. 

Sofola,  sorcerer,  156. 

Somnambulism,  1 1 7 ; Ham- 
mond on,  238;  artificial  som- 
nambulism like  mesmerism 
and  hypnosis,  238-240;  ordi- 
nary somnambulism,  381. 

Soothsaying,  299.  (See  Divina- 
tion.) 

Sorcery,  299.  (See  Magic.) 

Soul,  James  on,  208-211;  Ty- 
lor on  its  place  in  modern 
philosophy,  163;  on  second 
soul,  162. 

Spencer,  Herbert,  on  ghost 
worship,  374  ; his  test  of 
reality,  433. 

Spirit,  Chinese  definition  of, 
62,  63  (Soul  of  the  de- 
parted, the  best  of  whom 
become  gods);  its  power  of 
voluntary  evacuation  of  the 
body  among  Chinese,  67; 
apparent  cause  of  occult 
phenomena,  340;  “unclean 
spirits, ’’^who  are  they  ? 342 ; 
“ spirits  of  the  just,”  do  they 


480 


GENERAL  INDEX. 


manifest  themselves  ? 342 ; 
“lying  spirits,”  New  Testa- 
ment prediction,  393;  spirit 
agency,  no  new  theme,  343 ; 
spirit  theory,  antecedent 
grounds  of  objection  to,  341, 
342,  352,  370- 

Spiritualism  and  spiritism, 
terms  distinguished,  360;  an- 
cient Spiritualism,  literature 
of,  357 ; modern  Spiritualism, 
literature  of,  358;  a hobby, 
140,  1 41,  386;  number  of 
Spiritualists,  314;  funda- 
mental assumption  of,  314; 
author’s  premise,  314;  in- 
vestigating societies,  316, 
385 ; Sybert  commission, 
316;  conditions  of  experi- 
ment, right  and  wrong,  317; 
success  of  investigation  de- 
pends on  moral  rather  than 
material  conditions,  317,318; 
Dr.  Phelps  on  residuum  of 
facts,  318;  universality  of 
these  facts,  319,  333,  349;  if 
spirits,  what  kind?  320; 
Joseph  Cook  on  the  two 
points  in  debate,  320;  ap- 
plication of  moral  tests,  317, 
321;  fourteen  points  of  re- 
semblance between  phe- 
nomena of  spiritism  and  of 
possession,  321-322;  Bible 
account  of  these  phenomena, 
322;  Chinese  account  of, 
328;  Bible  test  of,  324;  tone 
of  spiritistic  literature,  324; 
hostility  to  Christianity,  324- 
327;  lying  spirits  acknowl- 
edged by  Spiritualists,  327- 
329;  virtual  atheism  of, 
330  ; subtlety  of,  330  ; as 
a religion,  331;  its  claims, 
325 ; heathen  abhorrence 
and  western  cultivation  of, 
331;  has  done  nothing  to 
better  knowledge  or  char- 


acter, 331;  seeking  unto 
spirits  in  China,  48;  Spirit 
ualism  among  Greeks  and 
Romans,  293 ; modern  phases 
of,  298,  314-332;  basis  of 
truth  in,  314;  fraud  in,  315; 
relation  to  polytheism,  374. 

Stanley,  Dean,  on  Mahomet, 
297  ; on  Socrates,  329. 

St.  Martin,  M.  D.,  testimony, 

93- 

Stuart,  Rev.  W.  R.,  testimony, 
84;  Mrs.  Stuart,  87.  [133. 

Stratford  phenomena,  25,  127, 

Suicide,  induced  by  spirits,  34, 
65,  7h  86,  97,  1 19,  405. 

Summary  of  facts  of  the  first 
ten  chapters  presented  in 
eleven  propositions,  143- 
145;  A.  R.  Wallace’s  sum- 
mary of  facts  to  date  in 
psychical  research,  344. 

Supernatural,  vague  use  of 
term,  334;  proper  use,  273, 
335 ; not  to  be  confused  with 
miracle,  338;  nor  with  occult, 
336,  338. 

Superstitions,  connected  with 
magic,  300,  437  ; originating 
in  occult  phenomena,  339. 

Swatow,  92. 

Symptoms  of  possession.  (See 
Possession.) 

Superstition  defined,  438. 

Tables,  divination  by,  129. 

Tahiti,  oracular  eloquence,  155* 

Tai-Chow,  district,  73-75. 

Tai-San,  a god,  149. 

Taoism  mixed  with  demonism, 
49. 

Taoist  priests,  47;  conjurors, 
69. 

Ta-wang-kia,  village,  57. 

Taylor,  Dr.,  85. 

Telepathy,  Myers  on,  224, 
241,  242,  272;  relation  to 
possession,  242;  a fact  in 
natural  history  of  man,  with 


GENERAL  INDEX. 


481 


large  implications,  388;  bear- 
ings on  theology,  388,  389; 
Gurney’s  book  on,  366,  388. 

Temptation,  differs  from  pos- 
session, 279;  how  reconciled 
with  divine  goodness,  280; 
first  form  of  demon  influence, 
287  ; of  the  Saviour,  268;  of 
Job,  267,  268  ; of  Peter,  268  ; 
of  Paul,  269;  how  resisted, 
36,  391 ; relation  to  tele- 
pathy, 390;  to  possession, 
387,  388. 

Teng-chow-fu,  13,  396,  416. 

Terms  employed  for  magic 
and  witchcraft,  their  con- 
fusion, 299,  300;  the  term 
occult,  334,  336. 

Tertullian,  128-130. 

Test  conditions  of  spiritistic 
phenomena,  327,  317,  321. 

Test,  or  criterion,  of  truth  in 
these  maters  ; experience, 
337>  343;  Bible,  348;  Christ, 
343,  393,  394- 

Testimony  of  Bible,  243,  348  ; 
reason  for  accepting  it,  343 ; 
of  Christian  Fathers  (See 
Christian  Fathers);  of  Prot- 
estant missionaries,  no,  134- 
139;  of  Roman  Catholic 
missionaries,  11,93,  138;  of 
native  Christians,  ten  feat- 
ures of,  139-143,  260,  261, 
35 ; of  antiquity,  general  con- 
currence of,  298;  of  the  be- 
witched, its  fourfold  charac- 
ter, 304,  310;  from  India, 
95-103 ; of  demons  to  Chris- 
tianity, 82,  86,  259,  283,  397 ; 
to  their  own  character,  83 ; of 
Mongols,  60,  61;  of  experts 
and  common  sense,  260,  261, 
345,  352',  of  experience,  343; 
of  Christ  as  an  expert,  393 ; 
of  medical  men,  352;  of  the 
five  South  Germans,  352; 
good  testimony  not  invali- 

31 


dated  by  lies,  369;  a-priori 
objections  to  testimony,  352, 
370- 

Theologians,  misconception  of 
miracles  by,  338. 

Thought,  identified  by  Dr. 
James  with  the  individual, 
211,  212,  231. 

Tien-tsin,  82. 

Tissot,  Prof.,  on  polyglottism 
of  demoniacs,  19 1. 

Titans,  372. 

Ti-ts,  a pupil,  47. 

Tokyo,  103,  106. 

Trajan,  tests  the  oracle,  296. 

Trance,  67;  and  hypnotism, 
217;  Dr.  James  on  the  me- 
dium trance,  431,  432.  (See 
Clairvoyance.) 

Travel,  occult  in  the  literature 
of,  380. 

Trying  the  spirits,  324,  392, 
317. 

Tu-Ching,  district,  45,  51,  52. 

Tung-en-tai,  village,  416. 

Tung-Yoh,  temple,  62. 

Tu-Shien,  medium  or  wizard, 
286. 

Twin  Mountain  Stream,  17,  19. 

Tylor,  Edward  B.,  108,  148, 
149;  his  facts,  152-160;  his 
conclusions,  160-174. 

Tyranny  of  demon,  256. 

Uji-Jui,  a Japanese  tale,  104. 

Unity,  underlying  psychical, 
contrasted  with  personality, 
226. 

Vennum,  Lurancy,  a case  of 
possession,  220. 

Virgil,  99>  430- 

Voice,  changed  in  possession, 

1 18.  (See  Demon.) 

Voluntary  interment,  the  feat 
of  Indian  magic,  436. 

Voodoo  practice,  a form  of 
spiritism,  377. 


482 


GENERAL  INDEX. 


Wa-ka-ya-maken,  district  in 
Japan,  107. 

Wang  mu-hiang-chi,  a god,  22. 

Watseka  Wonder,  220. 

Weekly  Journal,  324. 

Weeping  of  demoniacs,  31,  53, 

83- 

Wei-Hein,  422. 

Wesley  family,  phenomena  in, 
125. 

Wesleyan  Mission  testimony, 
78. 

Whateley,  Richard,  132. 

Whirling  illusion  in  India  (high 
magic),  436. 

White,  A.  D.,  Dr.,  on  cases  of 
possession  in  France,  191  ; 
on  the  Bible  doctrine,  252. 

Wigan,  Dr.,  on  duality  of  mind, 
205,  215. 

Williams,  S.  Wells,  93. 

Williamson,  of  Inland  Mission, 

73,  74- 

Wills,  Rev.  Wm.  A.,  74. 

Wilson,  Rev.  J.  L.,  109. 

Winslow,  Dr.  Forbes  B.,  favors 
possession  theory,  109. 

Witnesses  (See  Testimony), 
character  of  witnesses  to 
facts  in  this  volume,  134, 
140, 

Witchcraft,  or  “The  Wizard’s 
Art”  named  four  times  in 
Old  Testament  and  once  in 
New,  301  ; not  a mere  pre- 
tense, 284;  but  “a  natural 
and  voluntary  intercourse 
with  evil  spirits,”  292,  293  ; 
wizard  and  demoniac  differ- 
ently regarded  in  the  Bible, 
285,  428,  429 ; Mosaic  laws 
against,  292,  293  ; modern 
witchcraft  excitement  begins 
about  time  of  Reformation, 
299  ; trials  for  witchcraft ; 


defining  terms,  299 ; com- 
mon conception  of,  300,  301  ; 
witch  defined  by  Connecti- 
cut code,  300 ; witchcraft 
among  American  Indians 
and  in  Africa,  301  ; use  of 
word  in  Old  and  New  Tes- 
taments, 302 ; witches.the  in- 
struments of  demons,  302 ; 
Salem  witchcraft,  303-310; 
literature  of  Salem  witch- 
craft, 355  ; how  conviction 
was  secured,  304 ; broader 
definition  of,  310  ; a case  of 
demoniacs  rather  than  of 
witches,  31 1 ; misconception 
of,  309,310;  defined  by  C. 
Elizabeth,  429  ; wizard  of 
Pacific  Islands,  154;  Pata- 
gonian, 153  ; literature  of 
witchcraft,  355  ; abundant 
modern  parallels  to  the  old 
phenomena,  349,  357,  451. 

Witchcraft  in  Italy,  376. 

Writing,  automatic,  in  China, 
48,  69. 

Wu-kia  Miao-ts,  village,  32,  33. 

Wu-po,  female  medium  or 
witch,  55,  286,  425. 

Wu-ting-fu,  82. 

Xenophon  on  demon-worship, 
270,  note. 

Yang  fu-miao,  a place,  75. 

Yang  kia-lo,  village,  82. 

Yang  kia-tswen,  village,  414. 

Yu-hwang,  a divinity,  22. 

Zeitgeist,  217. 

Zollner,  a Biblical  demonolo- 
gist,  no. 

Ziindel,  biographer  of  Blum- 
hardt,  see  Bibliog.  Index. 


SUPPLEMENT  TO  SECOND  EDITION. 

“Why  then  should  witlesse  man  so  much  misweene 

That  nothing  is  but  that  which  he  hath  seene?” 

Faerie  Queen,  Bk.  ii. 

For  the  convenience  of  those  who  may  wish 
to  follow  up  the  subject  of  this  volume,  or  to 
know  how  this  discussion  of  it  has  been  received, 
some  extracts  are  here  given  from  reviews  of 
the  first  edition.  These  are  preceded  by  two 
personal  tributes  to  the  author,  Dr.  Nevius,  who 
died  before  the  publication  of  his  work  was  com- 
pleted; also  by  passages  from  four  letters  re- 
garding the  book,  and  by  some  brief  preliminary 
comments  of  its  editor. 


483 


I.  Preliminary. 

II.  Personal  Tributes  to  the  Author. 

III.  Extracts  from  Letters. 

IV.  Extracts  from  Reviews. 


I. 

PRELIMINARY. 


A second  edition  of  this  work  has  been  pre- 
pared one  year  from  its  first  issue.  Many  minor 
corrections  have  been  made  in  the  typography, 
and  a few  in  the  text.  Considerable  material 
has  been  added  to  the  footnotes  and  Appendix. 

More  may  be  done  to  improve  the  editorial 
part  of  the  book  in  future  issues,  and  the  editor 
would  gratefully  receive  from  any  source  sug- 
gestions, criticisms,  references  and  verified  data 
which  may  be  used  to  that  effect.  Adverse  criti- 
cism often  aids  a writer  more  than  the  most 
friendly  encomium,  and,  whenever  made  in  good 
faith,  will  be  entirely  welcome. 

The  main  conclusion  of  this  volume  is  re- 
pugnant to  the  drift  of  opinion  in  our  da}7,  and, 
indeed,  offers  a respectful  challenge  to  all  that 
passes  for  modern  thought,  whether  scientific  or 
religious.  It  is  one  very  easy  to  misjudge. 
Some  violent  antagonism  it  must  arouse,  but  a 
strong  division  of  sentiment  may  also  result, and 
this  has  already  appeared.  Out  of  fifty  reviews 
which  have  thus  far  come  to  the  editor’s  knowl- 
edge, the  most,  however  noncommittal  as  to  the 

485 


486 


DEMON-POSSESSION 


author’s  conclusions,  exhibit  a decided  confi- 
dence in  his  statements  of  fact,  and  a surprised 
but  emphatic  conviction  of  the  strength  of  his 
argument.  Three  of  considerable  length  from 
medical  sources  speak  in  severe  condemnation. 

There  will  yet  be  a battle  of  the  doctors, if  not 
over  this  book,  still  over  this  subject;  they  will 
not  all  be  found  on  one  side. 

Yet  in  general  it  may  be  said  that,  with  nota- 
ble exceptions,  the  clergy  regard  a doctrine  of 
demoniac  agency  among  men  as  an  integral  part 
of  Christian  theology,  and  believe  that  the  phe- 
nomenon of  possession  was  actually  prevalent 
in  the  time  of  Christ;  but  they  are  loath  to  think 
that  it  has  continued  to  our  own  time.  Whereas 
physicians  admit  that  if  possession  were  a fact 
in  the  time  of  Christ  there  is  no  good  reason 
why  it  may  not  be  a fact  to-day ; but  they  re- 
pudiate the  view  that  there  was  ever  such  a facfr. 

If  the  author  be  right  his  discussion  is  of  great 
apologetic  value  to  conservative  theology;  and 
even  if  wrong, his  forty  cases  of  the  peculiar  affec- 
tion known  in  medical  language  as  demonoma- 
nia and  psychical  epilepsy  will  have  their  value 
for  pathologists  and  psychologists.  Thus  far 
his  adverse  reviewers  have  not  succeeded  in  cor- 
rectly stating  his  actual  premises.  They  have 
put  some  grounds  under  his  argument  which  are 
not  his.  They  have  erected  the  familiar  man 


SUPPLEMENT 


487 


of  straw,  and  then  knocked  him  down.  They 
have  not  fully  faced  his  facts,  and  however  un- 
wittingly or  unintentionally,  they  have  made 
serious  misstatements  about  the  book  which 
would  not  be  warranted  by  a careful  reading. 

This  is  not  the  place  to  point  out  all  the  partic- 
ulars of  this  disagreement,  which  any  candid 
student  may  discover  by  a close  comparison  of 
their  words  with  the  text  of  the  volume.  But 
if  an  author  is  to  be  demolished  he  must  first 
be  understood. 

They  totally  confuse  the  Christian  and  pagan 
views  of  demoniac  agency,  seeing  the  points  of 
resemblance  but  not  those  of  difference,  and  re- 
gard the  doctrine  in  whatever  form, and  whether 
in  the  Bible  or  out  of  it,  as  only  an  effete  and 
degrading  superstition.  They  deride  the  author’s 
Chinese  witnesses,  though  these  are  numerous, 
belong  to  all  parts  of  their  country,  and  without 
possibility  of  collusion  present  a mass  of  testi- 
mony that  agrees  upon  every  important  feature 
of  the  phenomena  in  question. 

The  double  personality, figuring  in  every  case 
described  by  the  author,  is  spoken  of  by  these 
reviewers  as  if  it  were  always  identical  with 
“the  central  and  most  interesting  phenomenon” 
of  hypnosis,  and  as  if  it  were  easily  explained 
without  resort  to  any  other  than  the  contradic- 
tory and  provisional  theories  now  current 
among  neurologists. 


488 


DEMON-POSSESSION 


The  evidence  of  superhuman  knowledge  is 
met  by  a flat  denial,  although  this  denial  must 
either  face  or  ignore  an  enormous  array  of  evi- 
dence connected  with  similar  cases,  not  con- 
tained in  this  book,  but  scattered  through  all  lit- 
erature and  history  from  first  to  last.  The  evi- 
dence in  this  book  should  be  judged  in  its 
cumulative  character,  and,  if  better  so,  by  dis- 
connecting the  forty  cases  from  their  context, 
reading  them  consecutively  through,  and  com- 
paring them  with  the  numerous  cases  to  be  found 
elsewhere,  and  abundantly  in  the  literature  re- 
ferred to  in  this  volume  on  possession.  The  cor- 
roborative evidence  in  this  literature  of  the  sub- 
ject, and  the  events  of  the  time,  for  every 
position  that  Dr.  Nevius  takes,  may  prove  to  be 
quite  inexhaustible,  and  his  implicit  challenge 
not  unworthy  of  regard. 

The  principal  conclusions  of  the  book  have 
already  the  entire  endorsement  of  two  widety 
known  and  honored  missionaries  to  China,  the 
Rev.  Arthur  H.  Smith  of  Canton,  whose  recent 
book  on  “Chinese  Characteristics”*  puts  him  in 
the  first  rank  of  writers  upon  that  country;  and 
the  Rev.  Timothy  Richard  of  Pekin,  who  is  en- 
gaged “ in  an  important  and  in  exceptional  work 
among  the  highest  officials”  of  that  capital. 

Its  value  to  theology  and  apologetics  has 
been  emphatically  recognized  by  Drs.  H.  C. 

♦Published  by  F.  H.  Revell  Co. 


SUPPLEMENT 


489 


Trumbull  and  S.  T.  Lowrie  of  Philadelphia,  by 
Dr.  Joseph  Cook  and  the  editor  of  the  Watch- 
many  Boston,  and  in  various  religious  papers  of 
large  influence. 

Its  value  to  missionaries  has  been  shown  in 
the  Indian  Standard  of  Allahabad.  Without  en- 
dorsing or  denying  its  conclusions,  Andrew 
Lang,  a chief  of  folk-lore  writers,  has  shown  at 
some  length  in  the  London  Illustrated  News  its 
importance  to  folk-lore.  And  so  its  use  to  psy- 
chology has  been  highly  approved  in  the 
Psychological  Reviewby  Dr.  William  James  of 
Harvard  University,  a physician  whose  em- 
inence in  psychology  is  international,  whose 
writings  are  the  most  fascinating  and  most  read 
in  his  field.  Its  relation  to  pathology  has  been 
treated  as  already  described  by  editorials  of  some 
length  in  medical  journals, from  which  passages 
will  be  given  farther  on. 

Just  as  this  writing  goes  to  press  there  comes 
to  hand  A History  of  the  Warfare  of  Science 
with  Theology  in  Christendom , exhibiting  the 
labor  of  years  by  Dr.  Andrew  D.  White. 
Seventy  pages  of  the  second  volume  describe 
the  final  triumph  of  science  over  theology  in  ac- 
counting for  the  very  phenomena  which  are 
considered  in  much  more  detail  by  Dr.  Nevius. 
“Thus  has  been  cleared  away,”  says  Dr. 
White,  “that cloud  of  supernaturalism  which  so 


490 


DEMON-POSSESSION 


long  hung  over  mental  diseases,  and  thus  have 
they  been  brought  within  the  firm  grasp  of  sci- 
ence.” (II.,  166.) 

When  it  is  remembered  how  often  an  impor- 
tant advance  of  medical  science  has  been  made 
in  the  face  of  contemptuous  conservatism,  and 
almost  insuperable  prejudice  on  the  part  of  its 
own  profession;  how  the  dogmatism  of  science 
exemplified  in  its  history  was  never  surpassed 
in  any  field  beside,  unless  that  of  theology; 
how  “despitefully  entreated”  by  the  medical 
faculties  of  every  time  have  been  many  of  their 
chief  discoverers;  how  slow  and  late  has  been 
the  admission  of  facts  in  every  new  department; 
how  recent  and  limited  still  is  the  serious  study 
of  the  whole  region  occupied  by  trance,  clair- 
voyance, clairaudience,  hypnosis  and  cognate 
things;  how  symptoms  and  conditions  receive 
names, and  then  those  names  are  used  as  if  every- 
thing were  explained ; how  the  schools  of  hypno- 
tism are  divided  still,  how  confident  are  the  ad- 
herents of  each,  and  how  few  physicians  belong 
to  either  of  them — when  these  things  are  consid- 
ered we  may  gauge  the  strength  of  that  grasp 
which  material  science  has  upon  the  facts  of 
psychical  epilepsy  and  demonomania. 

Theology,  with  Dr.  White,  has  no  standing 
whatever  as  a science,  and  the  worth  of  any 
conclusion  which  may  be  proposed  as  a part  of 


SUPPLEMENT 


491 


material  science  theologians  are  not  regarded  as 
competent  to  dispute.  What  they  have  done  to 
hinder  the  progress  of  knowledge  is  displayed 
in  full,  what  they  have  done  to  promote  it  is  not 
emphasized;  while  their  human  nature  appears 
in  so  much  worse  light  than  that  of  other  men 
as  to  be  by  far  the  principal  source  of  the  in 
tolerant  bigotry  which  has  disfigured  and  re- 
tarded the  advancement  of  the  race. 

The  work  of  Dr.  White  will  be  profitable  to 
theologians,  who,  like  other  men,  need  at  times 
to  be  humbled  by  the  record  of  their  own  past 
follies  and  mistakes.  It  will  be  hurtful  to  many 
who  do  not  know  theology,  and  who  may  sup- 
pose that  all  the  story  is  here  told;  who  when 
they  listen  to  the  prosecuting  attorney  will  think 
that  his  tone  of  finality  is  the  voice  of  the  judge. 
Very  little  mention  is  made  in  this  labored  po- 
lemic of  some  far  more  masterly’irenic  works  in 
its  own  field. 

The  doctrines  of  demoniac  agency  and  posses- 
sion,which  form  a consistent  and  integral  part  of 
Biblical  theology  from  Genesis  to  Revelation, and 
which, as  there  shown, concern  every  period  of  hu- 
man history  up  to  its  approaching  consummation, 
have  been  grievously  distorted, and  hurtfully  mis- 
applied, alike  by  devout  believers  and  by  wicked 
men.  They  have  been  taken  out  of  their  re- 
lation to  the  entire  system  of  which  they  form  a 


492 


DEMON-POSSESSION 


part,  and  by  perverse  isolation  and  mischievous 
misconstruction  have  been  made  to  aggravate  the 
miseries  which  they  were  intended  to  diminish, 
and  to  protect  mankind  against.  Nevertheless, 
those  teachings  of  Holy  Scripture  have  not  been 
invalidated  by  their  abuse.  And  now  they  are 
reaffirmed  and  reenforced  by  such  illustration 
of  their  significance  for  human  life  in  this  latest 
century  as  may,  perhaps,  convince  an  honest 
mind  both  of  the  danger  to  which  the  race  of 
man  is  subject,  and  of  the  adequate  defense 
provided  for  all  those  who  choose  to  take  it. 

And  furthermore,  when  the  means  of  this  de- 
fense are  rightly  apprehended, it  makes  that  ver}' 
danger  seem  a privilege  which  compels  us  to 
seek  shelter  in  a refuge  so  sublime.  No  evil 
spirit  can  be  so  near  to  any  man  as  is  that  Eternal 
Spirit  in  whom  and  from  whom  we  have  our 
being. 

“Speak  to  Him  thou,  for  He  hears, 

And  Spirit  with  Spirit  can  meet — 

Closer  is  He  than  breathing, 

And  nearer  than  hands  and  feet.” 

(Tennyson.) 

He  may  not  help  us  if  we  will  not  trust  him, 
because  he  desires  sons,  not  slaves;  and  because 
the  very  purpose  of  all  our  proving  is  to  make 
us  understand  our  dependence  on  his  help.  But 
by  him  the  Lord  Christ  cast  the  demonsout,and 
he  is  ready  still  to  save  those  who  put  their 
confidence  in  him. 


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493 


The  curse  becomes  a blessing.  His  victorious 
faith  makes  the  believer  acquainted  with  the 
Captain  of  his  Salvation,  introduces  him  to  an- 
other army  set  for  his  defense,  shows  him  that 
he  is  not  alone  in  the  awful  conflict  with  a hid- 
den foe,  interprets  the  purpose  of  this  conflict  in 
the  perfecting  of  that  faith  which  is  necessary 
to  his  own  complete  perfection,  brings  him  to 
the  munitions  of  rocks,  and  into  the  secret  pa- 
vilion and  gracious  presence  of  the  Lord  of 
Hosts,  the  King  of  Glory,  whose  Angel  en- 
campeth  round  about  them  that  fear  him,  and 
delivereth  them. 

“A  mighty  fortress  is  the  Lord  our  God.” 
The  hymn  that  rang  from  the  Wartburg  three 
hundred  years  ago  is  still  the  shout  of  a trium- 
phant people, and  will  be  till  the  new  song  takes 
its  place. 

If  the  devil  who  contested  every  step  of  Mar- 
tin Luther’s  progress  was  but  a phantom  of  his 
mind,  engendered  by  superstition  and  disease, 
why  not  consider  Christ  himself  as  but  a victim  of 
hallucination.  Many  are  ready  to  admit  that 
Jesus  plainly  taught  this  doctrine,  so  obnoxious 
to  their  minds,  who  do  not  think  that  his  au- 
thority adequately  guarantees  its  truth. 

There  are  preeminent  crises  in  the  history  of 
man  when  the  devil,  if  there  be  a devil,  seems 
unusually  active  and  conspicuous.  Are  we  com- 


494 


DEMON-POSSESSION 


in g upon  such  a crisis  now?  Does  he  know  that 
his  time  is  short?  We  all  may  freely  admit  that, 
if  there  be  a devil,  to  suppress  the  fact  of  his 
power  and  existence  would  go  far  with  the  mind 
of  this  age  towards  accomplishing  his  ends. 

Put  any  truth  in  a false  setting  and  it  becomes 
a lie.  Ignore  a truth  that  we  ought  to  know 
and  it  becomes  a peril.  Suppress  a truth  of 
which  we  have  good  evidence,  and,  like  the 
stone  of  stumbling  and  rock  of  offense,  it  may 
fall  upon  us  by  and  by,  and  grind  us  into  pow- 
der. 

Henry  W.  Rankin. 
East  Northfield , Mass May  12 , 1896. 


II. 

PERSONAL  TRIBUTES  TO  THE  AUTHOR. 


From  an  Obituary  which  appeared  in  Woman*  s Work,  Jan ., 

1891*. 

It  is  no  common  blow  that  has  fallen  on  the  Shan- 
tung Mission.  Like  the  shock  on  the  air  when  some 
monarch  of  the  forest  is  felled  to  the  ground,  came 
tidings  of  Dr.  Nevius’  death  to  the  Mission  House.  He 
was  among  the  foremost  missionaries  in  all  China.  At 
the  great  Conference  in  1890,  he  was  chosen  Moderator 
on  the  first  ballot,  by  delegates  from  every  missionary 
society  in  the  Empire, and  was  put  on  their  committee 
for  translation  of  the  Bible.  Questions  were  laid  up  for 
reference  to  him  by  workers  all  over  China  and  America, 
and,  after  forty  years’  experience,  he  was  looked 
to,  with  his  catholic  spirit, great  learning  and  childlike 
attitude  towards  the  truth,  for  his  ripest  service  in 
the  next  ten  years ; for  he  was  a vigorous  man  and 
only  sixty-four  years  old.  Apart  from  Dr.  Nevius  the 
missionary,  the  remark  of  one  that  “he  was  a prince 
among  men”  will  be  appreciated  by  many  who  saw 
him  during  his  recent  furlough  in  this  country. 


William  A.  P.  Martin , D.D.,  LL.  D.  President  of  Im- 
perial Tungwen  College , Pekin.  Author  of  (iThe  Chinese, 
Their  Education , Philosophy  and  Letters ” ( Harper  Bros., 
N.  Y.,  1881),  and  of  "A  Cycle  of  Cathay"  (F.  H.  Revell  Co., 
1896).  In  his  introduction  to  “ The  Life  of  John  Livingstone 
Nevius,  by  his  wife,  Helen  S.  Coan  Nevius.*'  (F.  H.  Revell 
Co.,  N.  Y.,  Chicago  and  Toronto.) 

It  was  obvious  that  he  possessed  that  “concord  of 
495 


496 


DEMON-POSSESSION 


harmcmious  powers”  required  by  the  career  that  lay 
before  him.  A strong  body,  a vigorous  and  well 
trained  intellect,  a sound  judgment,  and  a firm 
will — these  were  the  corner  stones  of  a character 
which,  abounding  in  natural  magnetism  and  pene- 
trated by  the  grace  of  God,  was  marked  out  for  use- 
fulness of  no  ordinary  type.  His  inborn  dignity  com- 
pelled respect  from  the  highest ; his  kindly  sympathies 
were  such  that  the  lowliest  might  approach  him  in 
confidence.  Serious,  but  not  morose,  at  times  mirth- 
ful, but  never  frivolous,  he  was  the  most  genial  of  com- 
panions. His  society  was  sought  by  the  worldly, 
though  most  appreciated  by  those  who  could  enter 
the  sanctuary  of  his  religious  affections. 

III. 

EXTRACTS  FROM  LETTERS. 

Rev.  Arthur  H.  Smith,  Author  of  “ Chinese  Characteristics 
(Fourth  edition , F.  H.  Revell  Co.,  1896.)  In  a letter  to  the 
present  editor  under  date  of  March  9 , 1895 , Oakland,  Cal. 

I have  just  finished  reviewing  it  (Demon  Possession) 
for  a journal  here,  and  am  about  to  write  a more  ex- 
tended notice  for  the  Shanghai  press.' It  is  evident  that 
the  subject  ramifies  into  a practical  infinity.  All  of  it 
is  very  interesting,  especially  that  portion  which  re- 
lates to  Shantung  cases.  When  I traveled  with  Dr. 
Nevius  over  a part  of  his  field  nine  years  ago  I was  un- 
acquainted with  the  details  of  most  of  these  cases, and 
should  not  have  accepted  his  explanation ; did  not,  in- 
deed, when  he  related  the  most  striking  instances  to 
me.  But  now  I am  quite  prepared  to  accept  the  view 
which  he  advocates  as  essentially  a reasonable  one, 
and  much  more  philosophical  than  one  which  consists 
mainly  of  stalwart  negations. 

I have  no  expectation  that  the  theory  of  the  book 
will  find  general  acceptance  at  present.  We  are  in  the 
midst  of  a highly  material  age,  when  a “law”  :is  of 


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497 


more  consequence  than  Deity  itself.  It  is  only  by  being 
forced  to  admit  that  “law”  does  not  explain  all,  or 
nearly  all  the  real  phenomena,  that  the  candid  will  be 
compelled  to  admit  that  there  is  a law  above  recog- 
nized law,  and  that  perhaps  the  account  which  God 
has  himself  given  us  is  as  good  as  one  at  which  we  can 
arrive  by  shrewd  and  contradictory  guesses. 


Rev.  Timothy  Richard  of  Pekin , in  a letter  to  Mrs.  Nevius) 
under  date  of  Nov.  20,  1895.  Pekin. 

This  wonderful  volume  will  form  one  of  the  indis- 
pensable books,  not  only  of  every  efficient  missionary 
in  China,  but,  I should  say,  of  every  efficient  minister 
at  home.  It  should  be  a textbook  in  the  theological 
colleges.  In  this  way  they  will  be  better  equipped  to 
deal  with  these  mysterious  questions  than  by  any- 
thing I have  ever  seen  before. 


Rev.  J.  F.  Dripps , D.  D.,  of  Savannah,  Ga.,  in  a letter  from 
that  place  to  the  editor,  of  date  March  5, 1895. 

I have  been  unable  to  lay  it  aside,  so  fascinated  have 
I been  with  it.  The  position  taken  as  to  ‘‘spiritualism” 
is  just  that  to  which  I was  led  by  my  own  experi- 
ence in  a community  of  spiritualists ; the  Salem  Witch- 
craft mystery  finds  here  the  only  real  solution,  I am 
sure ; and  it  is  of  absorbing  interest  to  get  such  clear 
light  on  the  more  obscure  points  of  gospel  demoniac 
narrative.  It  is  so  original  and  so  powerful  that 
thoughtful  men  everywhere  must  surely  welcome  it  for 
its  light  on  scripture  and  science  and  on  man.  It  is 
serious  work  to  live  among  such  forces  as  are  here  re- 
vealed. “But  thanks  be  to  God  who  giveth  us  the 
victory  through  our  Lord  Jesus  Christ.” 


498 


DEMON-POSSESSION 


Dr.  Kevins’  manuscript  was  submitted  to  the  late  D.  Hayes 
Agnew,  M D. , LL.  D. , of  the  Medical  Faculty  of  the  Uni- 
versity of  Pennsylvania.  Dr.  Agnew  wrote  of  it  as  follows  to 
the  Rev.  Samuel  T.  Lowrie , D.  D.,  of  Philadelphia: 

I have  gone  over,  with  some  care, the  manuscript  of 
Rev.  Dr.  Nevius  on  demoniacal  possessions.  The  sub- 
ject has  been  treated  very  ably  by  the  Doctor.  He  has 
brought  out  very  clearly  the  differential  points  be- 
tween “possessions,”  and  epileptic, cataleptic, and  hys- 
terical disturbances  of  the  nervous  system.  I believe 
these  demoniacal  seizures,  mentioned  in  the  New  Tes- 
tament, fall  within  a realm  which  has  never  been  in- 
vaded by  the  studies  of  the  pathologist. 

Yours  very  sincerely, 

D.  Hayes  Agnew. 


IY. 


EXTRACTS  FROM  REVIEWS. 

Talcott  Williams,  Editor  of  the  Press,  Philadelphia , in 

Book  News , April,  1895. 

It  is  now  over  half  a century  that  Williams  noted 
in  Polynesia  phenomena  which  he  deemed  due  to  de- 
mon possession.  Repeatedly,  and  in  many  countries, 
missionaries— most  of  them  educated  men,  many  of 
them  physicians,  and  some  of  them  men  of  consider- 
able scientific  attainments— have  noted  like  phenom- 
ena, and  their  exorcism  in  the  name  of  Christ.  My 
own  experience  is  that  nearly  every  one  who  exam- 
ines these  phenomena  at  first  hand  is  very  chary  of 
asserting  their  easy  explanation  on  natural  grounds. 
Dr.  Nevius  collected  a wide  array  of  facts  in  many 
countries  bearing  on  this  subject.  (His  volume)  has 
been  edited  with  care.  (The  editor)  has  added  a chap- 
ter on  the  literature  of  the  subject,  and  a bibliograph- 
ical index.  This  renders  the  work  most  valuable  for 


SUPPLEMENT 


499 


reference,  and  it  will  long  remain  a magazine  of  infor- 
mation on  its  topic. 


The  Tribune , New  York,  Dec.  13,  1895. 

Dr.  Nevius  was  a careful  and  accurate  observer,  and 
has  gathered  together  a body  of  facts  and  stories  re- 
lating to  obscure  psychical  phenomena,  that  will  be 
of  value  to  the  student  of  the  occult. 


Prof.  William  R.  Duryee,  D.  D .,  of  Rutgers  College,  N.  J. 

In  the  Christian  Intelligencer,  April  24, 1895. 

The  Christian  world  is  so  much  interested  in  Bibli- 
cal investigation  at  the  present  day,  and  the  occult  is 
receiving  so  much  attention  in  the  fields  of  general 
literature  and  of  jurisprudence,  that  we  feel  sure  the 
work  of  Dr.  Nevius  must  find  many  readers.  For  our- 
selves its  general  conclusions  seem  established  by  the 
facts  brought  so  carefully  together,  and  sifted  so 
thoroughly  by  the  judicious  author. 


The  New  York  Observer , June  13,  1895. 

The  first  ten  chapters  are  given  to  detailed  instances 
of  demon  possession  studied  in  China  and  elsewhere ; 
five  chapters  consider  the  various  theories  which  at- 
tempt an  explanation  of  it ; two  chapters  contain  an 
historical  sketch  of  demonism,  and  a study  of  spiritu- 
alism; and  the  editor  of  the  book  adds  an  excellent 
chapter  on  the  facts  and  literature  of  the  occult,  and 
supplies  appendixes  and  indexes  which  are  of  no 
small  value. 

Whatever  may  be  thought  of  the  evidence  adduced 
for  demoniacal  possession  in  China,  as  a book  of 
curious  lore,  as  a collection  of  facts  made  by  careful 
hands,  as  an  able  exegesis  of  the  Gospel  accounts  of 


500 


DEMON-POSSESSION 


possession,  as  a polemic  against  unscriptural  theories, 
especially  against  the  psychological  and  pathological, 
and  as  a thesaurus  of  general  views  scientific  and  pop- 
ular of  the  occult  sciences, this  volume  will  take  a high 
place. 


The  Christian  Intelligencer,  N.  Y.,  April  17,  1895. 

It  may  be  commended  as  the  most  comprehensive 
treatise  accessible  on  demon  possession. 


The  Christian  Observer , Louisville,  Ky.,  March  27,  1895. 

The  book  will  be  of  great  interest  to  the  scientist 
and  the  student  of  the  occult.  Four  indexes  complete 
the  volume,  and  their  range  is  so  wide  as  to  render  it 
an  encyclopedia  on  the  subject  of  Demonology. 


Western  Recorder,  Louisville,  June  6, 1895. 

Much  patient  and  wide  study  is  manifested,  along 
with  great  ability. 


Rev.  James  H.  Brooks,  D.  D. , in  The  Mid-Continent,  St. 
Louis,  March  27,  1895. 

Altogether  the  best  book  that  has  appeared  on  the 
subject  of  Demonology. 

[Also  in  his  Magazine  called  The  Truth,  F.  H.  Revell  Co., 
May,  1895 , Dr.  Brooks  says  again :) 

The  ablest  book  that  has  appeared  on  the  subject. 
....  It  is  needless  to  say  that  those  who  believe  in 
the  Word  of  God  have  no  hesitancy  in  accepting  his 

conclusion  as  true The  Bible  from  first  to  last 

teaches  the  real  existence  of  demons,  and  their  infer- 
nal power  over  men.  The  habit  of  thinking  that  this 


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501 


was  owing  to  the  ignorance  of  the  age,  and  that  epi- 
lepsy and  lunacy  were  attributed  to  demons,  comes 
perilously  near  irreverence  and  blasphemy.  Again  and 
again  our  Lord  Jesus  Christ  spoke  to  demons  and  evil 
spirits,  cast  them  out  with  his  word,  and  carefully 
distinguishes  between  them  and  all  forms  of  physical 
and  mental  disorder.  Demons  are  mentioned  nearly 
seventy  times  in  the  Gospels,  and  in  not  a single  in- 
stance as  a disease,  but  as  an  awful  fact  of  possession 
by  evil  spirits,  afflicting,  debasing,  tormenting.  Pre- 
cisely the  same  thing  is  true  of  the  Old  Testament, 
where  demons  appear  under  the  name  of  familiar  spir- 
its and  devils,  and  God’s  abhorrence  of  them  is  shown 
in  his  command,  “A  man  also, or  a woman,  that  hath 
a familiar  spirit,  or  that  is  a wizard,  shall  surely  be 
put  to  death.”  Lev.  xx.  27.  Just  as  this  is  written  the 
testimony  of  Sir  Monier  Williams  comes  to  hand, show- 
ing how  deep-seated  and  wide-spread  is  the  conviction 
that  people  are  still  subject  to  demon  possession.  (He 
says :)  “The  great  majority  of  the  inhabitants  of  India 
are,  from  the  cradle  to  the  burying  ground,  victims  of 
a form  of  mental  disease  which  is  best  expressed  by 
the  term  demonphobia.  They  are  haunted  and  op- 
pressed by  a perpetual  dread  of  demons.  They  are 
firmly  convinced  that  evil  spirits  of  all  kinds, from  ma- 
lignant fiends  to  merely  mischievous  imps  and  elves, are 
ever  on  the  watch  to  harm,  harass  and  torment  them, 
to  cause  plague,  sickness,  famine  and  disaster;  to 
impede,  injure  and  mar  every  good  work.” 

But  it  is  not  heathenism  alone  that  swarms  with 
demons;  our  own  land  is  filled  with  them.  Look  at 
the  atrocious  and  frightful  crimes  that  are  increasing 
more  and  more,  and  that  are  properly  called  “devil- 
ish.” Tricky  lawyers  speak  of  the  scoundrels  as  “par- 
anoiacs,” a convenient  dodge  to  escape  responsibility. 
(Quoted  further  on  p.  290.) 


502 


DEMON-POSSESSION 


Rev.  H.  D.  Griswold,  in  The  Indian  Standard,  Allahabad , 

July , 1895. 

This  is  a valuable  book,  dealing  with  a series  of 
facts  which  have  been  too  much  neglected  by  Christian 
scholars.  . . . Thus  there  is  no  doubt  of  the  existence 
of  such  phenomena,  and  the  fact  that  the  manifesta- 
tions noted  in  China  agree  in  all  important  points 
with  those  described  in  the  pages  of  Griesinger  and 
Tylor,  as  well  as  in  the  New  Testament,  is  a sufficient 

proof  of  their  general  credibility The  book  is 

rich  in  suggestiveness-  The  author  attempts  to  cor- 
relate the  occult  of  every  age  and  country,  e.  g.  sor- 
cery, magic,  New  Testament  demon  possession,  Indian 
devil  dancing,  Salem  witchcraft,  modern  spiritualism, 
etc.,  as  a means  of  discovering  general  facts  and  prin- 
ciples. The  book  will  serve  as  an  excellent  handbook 
on  the  occult  phenomena  of  Scripture.  Many  a reader 
who  is  not  at  all  given  to  rationalizing  the  New  Testa- 
ment accounts  of  demon  possession,  nevertheless  in- 
wardly confesses  to  a certain  embarrassment  in  deal- 
ing with  them.  This  is  a book  which  will  greatly 
help  all  such. 

Further,  the  book  ought  to  stir  up  the  Indian  mis- 
sionaries, who  do  district  work,  to  a more  careful, 
unprejudiced  examination  of  any  phenomena  which 
are  akin  to  those  described  in  this  book  The  method 
pursued  by  the  author  is  inductive,  and  the  fact  that 
no  other  hypothesis  is  adequate  to  explain  all  the 
phenomena  shuts  up  the  author  to  the  hypothesis  of 
demon  possession. 

The  conclusion  is  of  apologetic  value  in  regard  to 
the  Scriptures.  On  the  whole  the  book  is  a most  use- 
ful one,  and  worthy  of  a place  in  every  missionary’s 
library. 


The  Outlook,  N.  Y. , October  26,  1895. 

This  is  a remarkable  book  for  the  nineteenth  cen« 


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503 


tury.  It  shows  the  powerful  reactionary  forces  at 
work  beneath  the  surface  of  modern  Christianity.  . . . 

There  is  considerable  material  in  this  book  for  the 
study  of  the  “night  side  of  nature."  ....  There  is  a 
point  of  view  other  than  religious  from  which  one  can 
see  that  this  book  is  not  without  some  value.  The 
names  on  its  title  page  should  secure  for  it  a respect- 
ful examination We  should  like  to  commend 

it  to  the  attention  of  the  Society  for  Psychical  Re- 
search. Dr.  Nevius’s  testimony  will  not  be  impeached 
in  the  point  of  veracity,  but  there  may  be  some  ques- 
tion as  to  the  accuracy  of  his  interpretation  of  the  facts. 


Bibliotheca  Sacra , Oberlin , January , 1895. 

What  the  author  shows  beyond  question  is  that  in 
many  countries  there  are  observed  many  cases  in  cer- 
tain respects  like  those  described  in  the  New  Testa- 
ment as  caused  by  demoniacal  possession;  and  his 

inference  is  that  they  are  thus  to  be  explained 

That  in  many  cases  these  possessions  are  the  result  of 
nervous  disorder  seems  to  us  unquestionable,  but 
there  is  an  unexplained  remainder.  We  prefer  to  treat 
the  matter  of  this  volume  as  the  author  intended,  as 
material  for  induction,  awaiting  a more  careful  inves- 
tigation of  the  relations  of  bodily  and  mental  states 
than  has  yet  been  made 

The  Christian  Leader , Cincinnati,  April  2, 1895. 

It  is  very  evident  to  us  that  epilepsy,  hysterics, 
hallucination  and  melancholia,  and  not  personal  pos- 
session of  demons,  as  in  the  apostolic  age,  are  the 
factors  which  must  give  finality  to  this  question. 
Nevertheless  the  book  is  well  worthy  of  close  study. 


The  Advance,  Chicago , April  1, 1895. 

Whatever  may  be  thought  of  Dr.  Nevius’s  conclu- 


504 


DEMON-POSSESSION 


sions,  his  book  is  a very  strong  presentation  of  the 
subject,  and  throws  the  light  of  modern  fact  on  the 
gospel  narratives. 


The  Toronto  Daily  Globe,  December  U,  1895. 

Dr.  Nevius’s  inductive  study  of  the  pathological  phe- 
nomena which  he  is  pleased  to  entitle  “Dein'on  Posses- 
sion”^ an  instance  of  how  a man  may  part  too  easily 
with  the  sheet-anchor  of  his  reason,  and  give  himself 
over  to  vain  imaginings.  . . . The  book  . . though 
somewhat  incoherent,  is  a readable  exposition  of  the 
spiritistic  point  of  view. 


Hartford  Seminary  Record,  for  June-August,  1895. 

Whatever  may  be  one’s  prepossesions,  he  will  have 
to  confess  that  the  author  has  made  out  a very  strong 
argument.  He  pursues  a thoroughly  scientific  method. 
He  first  investigates  the  facts,  and  then  inquires  what 
explanation  best  fits  the  facts.  He  was  at  first  disin- 
clined to  believe  in  the  present  occurrence  of  demon 
possession,  but  changed  his  views  under  the  pressure 
of  observed  and  well  attested  facts. 


Andrew  Lang , in  the  London  Illustrated  News,  June  29,  1895. 

That  Dr.  Nevius  is  always  logical  one  cannot  affirm; 
nor  that  he  has  a very  wide  knowledge  of  his  subject; 
but  he  is  always  fair  and  honest  in  controversy.  This 
singular  merit  his  book  has— that  it  shows  us  in  con- 
temporary China  exactly  the  state  of  things  described 
in  the  New  Testament.  The  Chinese  recognize  the  ex- 
istence of  madness,  epilepsy  and  nervous  disorders ; but 
to  one  particular  set  of  symptoms  they  give  the  name 
of  diabolical  possession.  ...  Of  these  mental  phenom- 
ena explanations  have  been  suggested  by  many  phy- 


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sicians.  The  explanations,  as  Dr.  Nevius  shows,  do 
not  explain  anything.  . . . The  Folklorist  finds  himself 
in  very  well  known  country,  quod  semper,  quod  ubique , 
quod  ab  omnibus.  But  what  it  is  that  causes  this  ubi- 
quitous aud  uniform  belief  the  Folklorist  does  not  pre- 
tend to  know.  (Quoted  further  on  p.  206.) 


Rev.  Robert  Aikman,  D.D.,  of  Madison,  N.  J.,  in  the  Madi- 
son Eagle,  March  15, 1895. 

The  absence  of  the  dogmatic  spirit  is  one  of  the 
features  of  Dr.  Nevius’s  book. 


The  Congregationalist , Boston,  April  25, 1895. 

Dr.  Nevius  has  written  in  a temperate,  self-restrained 
manner,  with  no  purpose  of  making  one  kind  of  im- 
pression rather  than  another,  but  simply  to  state  the 
facts  ascertained  by  him,  letting  them  make  their  own 
impression ; although  he  naturally  draws  some  con- 
clusions which  have  occurred  to  him.  . . . He  discusses 
the  subject  from  the  scientific  as  well  as  the  religious 
side,  has  much  to  say  about  spiritualism,  and  has 
made  a significant  and  impressive  volume.  In  our 
judgment  all  candid  readers  will  feel  bound  to 
admit  that  his  position  is  probably  correct. 


Central  Christian  Advocate,  St.  Louis,  April  2 It,  1895.  Edi- 
torial. 

Dr.  Nevius  does  not  attempt  to  decide  dogmatically 
the  exact  nature  of  the  ‘possession,’ but,  after  mar- 
shaling all  the  theories  which  have  been  constructed 
whereby  to  account  for  these  phenomena,  he  shows 
very  clearly  that  there  are  good  reasons  for  believing 
that  men  and  women  in  China  are  still  possessed  by 
demons,  in  the  same  way  as  people  in  Palestine  were 
in  the  time  of  our  Lord. 


506 


DEM  OAT-POSSESSION 


The  Presbyterian  Journal , Philadelphia.  Editorial,  July  25, 
1895. 

There  is  evidence  of  great  caution  pervading  the  en- 
tire work.  The  basis  of  the  book  is  a splendid  collec- 
tion of  indisputable  facts,  drawn  from  real  life,  which 
are  carefully  guarded  and  fortified. 


The  Church  Calendar , Kansas  City , Kan. , Nov. , 1895. 

No.cheap  and  flippant  criticisms  can  easily  demolish 
the  positions  taken  by  this  author. 


The  Watchman , Boston.  Editorial , May  23 , 1895. 

Recounting  the  concurrent  collateral  testimony  of 
travelers  in  distant  lands,  and  explorers  in  every  realm 
of  human  life  and  history  to  the  reality  of  the  phe- 
nomena in  question,  and  considering  in  detail  the 
various  theories,  evolutionary,  pathological  and  psy- 
chological, offered  to  account  for  them,  he  returns  to 
the  Biblical  narrative  as  affording  the  only  credible 
and  consistent  explanation  of  facts  now  occurring, 
identical  in  almost  every  detail  with  those  there 

described The  resultant  opinions  of  Dr.  Nevius 

are  characterized  by  great  carefulness,  impartiality 
and  intelligence,  and,  while  not  absolutely  positive  in 
assertion,  are  of  more  value  because  of  their  evidently 
conscientious  reserve  of  decision  until  the  evidence  has 
been  fully  sifted  and  weighed.  They  ought  to  lend 
new  and  far  more  imptessive  significance  to  the  phe- 
nomena which,  under  the  name  of  “spiritualism,”  are 
so  rife  among  us.  A very  valuable  chapter  on  the 
“Facts  and  Literature  of  the  Occult”  has  been  added 
by  the  editor. 


The  Journal  and  Messenger,  Cincinnati , May  9,  1895. 

This  is  a remarkable  book  which  we  would  like  to 


SUPPLEMENT 


507 


see  in  the  hands  of  every  pastor.  One  approaches  the 
subject  with  prejudices  against  it;  he  is  likely  to  end 
with  a hearty  endorsement.  . . . His  book  is  what  it 
professes  to  be,  “an  inductive  study’’ of  the  subject, 
carried  on  through  many  years  under  favorable  cir- 
cumstances. 


The  Medical  News , Philadelphia , July  13,  1895.  Editorial . 

Nothing  but  the  evident  sincerity  and  devoted  phil- 
anthropy of  the  author  . . . would  enable  us  to  take 
it  seriously.  . . . The  only  original  part  of  the  book  is 
the  small  portion  of  personal  experiences,  and  re- 
sponses to  a circular  letter,  and  is  of  a most  disap  * 
pointing  nature.  ...  It  seems  well  nigh  incredible 
that  any  man  of  his  intelligence  and  education  could 
extract  the  smallest  atom  of  solid  conviction  from 
such  a frothy  mass  of  self-evident  ghost  stories,  and 
fairy  tales,  or  could  even  relate  them  with  seriousness. 
The  only  way  it  can  be  accounted  for  is  the  influence 
of  a life-long  exposure  to  an  atmosphere  of  belief  in 
them.  . . . Even  the  missionary  is  unconsciously  tinged 
by. the  heathenism  among  which  he  spends  his  life.  . . . 
Not  only  should  our  missionaries  be  medically  edu- 
cated, but  they  should  have  practical  and  clinical 
courses  in  mental  disease.  A course  of  scientific  study, 
however  limited,  would  teach  the  differential  diagno- 
sis between  demon  possession  and  mental  abnormal- 
ism. Psychiatry  kills  superstition. 


The  Medical  Becord,  New  York,  August  10 , 1895. 

This  is  a curious  book  and  one  written  with  such 
sincerity  of  purpose,  and  painstaking  attempt  at 
accuracy,  that  we  feel  somewhat  disarmed  in  an  at- 
tempt to  criticise  it.  An  author  who  at  this  period  of 
our  civilization  sits  down  deliberately  to  establish  a 
thesis  that  demoniac  possession  exists,  certainly 


508 


DEMON-POSSESSION 


awakens  our  wonder.  The  idea  that  human  beings 
are  at  times  possessed  by  spirits,  evil  or  good,  has  cer- 
tainly never  been  held  by  even  the  average  theologian 
of  late  years,  much  less  by  men  who  have  studied  the 
question  medically.  The  medical  view  of  these  cases,  in 
which  people  are  supposed  to  be  demoniacallypossessed, 
is  that  they  are  suffering  from  epilepsy,  hysteria  or  in- 
sanity. This  interpretation  is  abundantly  supported  by 
facts,  and  is  sufficient  to  explain  the  phenomena;  suf" 
ficient,  at  least,  for  most  minds.  Dr.  Nevius,  however, 
thinks  that  in  certain  parts  of  China  demon  possession 
exists,  and  in  proof  of  this  he  collects  a large  number 
of  stories  of  various  people  who  were,  as  the  people 
believe,  possessed  of  spirits.  The  theory  of  demon 
possession  is  ingeniously  supported  by  quotations 
from  the  works  of  medical  authors  and  psychologists, 
and  by  the  teachings  of  Scripture.  There  is  also  ap- 
pended a chapter  upon  the  facts  and  literature  of  the 
occult. 

In  fact  the  book  contains  a great  deal  that  is  curious 
and  interesting  to  all  persons  interested  in  psychol- 
ogy,  particularly  pathological  psychology,  and  it  will 
have  its  use  even  for  those  who  do  not,  and  cannot  at 
all  believe  in  the  theory  that  the  author  tries  to  main- 
tain. 


The  Nation , New  York , August  22, 1895. 

How  the  belief  in  demoniacal  possession  (which  is 
one  of  the  most  articulately  expressed  doctrines  of 
both  Testaments,  and  which  reigned  for  seventeen 
hundred  years,  hardly  challenged,  in  all  the  churches) 
should  have  become  the  utterly  dead  letter  which  it 
now  is  in  Christian  countries,  is  an  interesting  his- 
torical question  on  which  the  present  reviewer  is  un- 
able to  cast  light,  Its  decay  is  far  less  intelligible  than 
the  decay  of  the  belief  in  witchcraft,  which  Mr.  Lecky 
has  so  vividly  attributed  to  an  unreasoned  alteration 
of  the  intellectual  fashions  of  the  age,  for  most  of  the 


SUPPLEMENT 


509 


old  witchcraft  accusations  rested  on  direct  demon- 
testimony, and  the  phenomenon  which  announces 
itself  as  demon  possession  has  never  ceased  since  men 
were  men,  and  is  probably  as  frequent  at  the  present 
day  in  New  York  and  Boston  as  it  ever  has  been  at 
any  time  and  place  in  history.  It  follows  at  all  times 
the  local  and  temporal  fashions  and  traditions,  and, 
from  causes  which,  once  more,  would  form  a highly 
interesting  problem  to  unravel,  it  has  with  us  assumed 
a benign  and  optimistic,  instead  of  a diabolical  and 
hurtful  form,  constituting  what  is  familiarly  known 
to-day  as  mediumship.  It  differs  from  all  the  classic 
types  of  insanity.  Its  attacks  are  periodic  and  brief, 
usually  not  lasting  more  than  an  hour  or  two,  and 
the  patient  is  entirely  well  between  them,  and  retains 
no  memory  of  them  when  they  are  over.  During  them, 
he  speaks  in  an  altered  voice  and  manner,  names  him- 
self differently,  and  describes  his  natural  self  in  the 
third  person  as  he  would  a stranger.  The  new  im- 
personation offers  every  variety  of  completeness  and 
energy,  from  the  rudimentary  form  of  unintelligible 
automatic  scribbling,  to  the  strongest  convulsions 
with  blasphemous  outcries,  or  the  most  fluent  “in- 
spirational” speech.  Imitation  is  a great  determining 
factor,  and  suggestions  from  the  bystanders  are 
readily  adopted  and  acted  out.  Exorcisms  of  various 
sorts  often  succeed  in  abolishing  the  condition,  and 
the  possessing  spirit  often  makes  treaties  and  com- 
pacts with  the  bystanders  and  carries  them  faithfully 
out.  The  condition  may  become  epidemic, as  in  our  own 
“developing  circles,”  or  in  those  Alpine  villages  whose 
“hystero-demonopathy”  has  recently  been  so  well 
described  by  the  French  and  Italian  medical  officials 
Constans,  Chiap,  and  Franzolini ; but  more  often  it  is 
sporadic  and  individual.  At  any  rate  it  is  a perfectly 
distinct  and  it  may  be  a perfectly  spontaneous  “mor- 
bid entity”  (as  a Frenchman  would  say),  or  natural 
type  of  disease,  and  its  essential  characters  seem  to 
have  been  quite  constant  in  every  age  and  clime. 


510 


DEMON-POSSESSION 


Of  its  causes,  apart  from  suggestion  and  imitation, 
absolutely  nothing  definite  is  known,  the  psychical 
researchers  being  the  only  persons  who  at  present 
seem  to  believe  that  it  offers  a serious  problem  for  in- 
vestigation. The  Charcot  school  has  assimilated  it  to 
hysteria  major,  with  which  it  unquestionably  has 
generic  affinities,  but  just  why  its  specific  peculiarities 
are  what  they  are,  this  school  leaves  unexplained. 
The  name  hysteria,  it  must  be  remembered,  is  not  an 
explanation  of  anything,  but  merely  the  title  of  a new 
set  of  problems.  The  tendency  to  prophesy,  to  pro- 
fess to  reveal  remote  facts,  to  make  diagnoses  and  heal 
diseases,  are  among  the  commonest  features  of  the 
demonopathic  state. 

Dr.  Nevius  is  vouched  for  by  the  two  editors  of  the 
book  before  us  (he  having  died  before  its  publication) 
as  a singularly  learned,  versatile,  and  accurate  man. 
His  volume  contains,  in  addition  to  a large  amount  of 
comparative  natural  history  of  the  subject  and  a mass 
of  bibliography,  a number  of  interesting  first-hand  ob- 
servations made  in  China.  As  in  the  Grecian  oracles, 
in  India,  Japan,  Polynesia,  and  elsewhere,  the  pos- 
sessed person  is  in  China  prone  to  speak  in  the  name 
of  a god.  This  god  often  demands  a shrine,  worship, 
incense,  food,  and  burnt-offerings  from  the  household, 
and  throws  the  patient  into  convulsions  if  these  are 
withheld  Sometimes,  again,  a departed  relative  or 
other  human  being  announces  itself  as  the  possessing 
spirit.  . . . Such  as  it  is,  Dr.  Nevius’s  book  is  one  of 
the  best  contributions  to  the  natural  history  of  the 
subject,  and  a stepping-stone  towards  that  not  yet 
existing  book  which  some  day  will  treat  this  class  of 
phenomena  in  a thoroughly  objective  and  unprejudiced 
way,  bringing  it  into  comparison  with  all  the  other 
features  of  the  “subliminal”  life  of  which  it  is  one 
modification. 


SUPPLEMENT 


511 


The  American  Journal  of  the  Medical  Sciences,  Philadelphia , 

October,  1895. 

The  author’s  claim,  however,  that  he  has  made  an 
inductive  study  cannot  be  allowed  for  a moment.  He 
states  that  he  went  to  China  a disbeliever  in  demon 
possession,  and  yet  he  acknowledges  that  he  always 
believed  in  a literal  interpretation  of  the  demonology 
of  the  New  Testament.  What  can  be  expected  from 
an  “inductive”  philosopher  who  assumes  everything 
in  his  premises ? He  claims  that  his  study  is  based 
upon  observation,  whereas  the  argument  is  based 
upon  a tissue  of  the  crudest  and  most  transparent 
superstitions  and  ghost-stories  of  an  ignorant  peas- 
antry. These  tales  were  accepted  upon  the  testimony 
of  native  and  foreign  Christians  who  evidently  were 
as  superstitious  as  Dr.  Nevius  himself,  and  were  con- 
firmed by  replies  to  a circular  letter  from  other  mis- 
sionaries who  were  of  the  same  type  of  mind.  The 
“phenomena,”  in  brief,  were  of  the  conventional  kind 
—haunted  houses,  strange  noises,  destruction  of  dishes 
and  furniture,  table-rapping,  bad  luck,  and  last,  and 
alone  important,  quite  typical  hysterical  and  hypnotic 
manifestations,  with  which  we  alone  are  concerned. 
All  these  phenomena  were  accepted  by  our  “inductive" 
missionary  as  so  many  incontrovertible  proofs  of 
demon  possession.  No  adequate  attempt  was  made 
to  investigate  them  in  a rational  spirit ; on  the  con- 
trary, the  author  of  this  book  was  promptly  con- 
verted to  an  implicit  belief  in  this  heathenish  diabol- 
ism, and  upon  this  mass  of  misinterpreted  facts  he 
has  written  one  of  the  most  extraordinarily  perverted 
books  of  the  present  day.  The  only  original  part  . . . 
is  in  the  first  few  chapters,  in  which  he  narrates  very 
inadequately,  and  with  absolute  credulity,  incidents 
of  the  so-called  possession.  This  part,  which  might 
have  been  expanded  into  a most  interesting  and  val- 
uable exposition  of  fetish-worship  and  hystero-hyp- 
notic  manifestations  ...  is  written  in  such  a preju- 


512 


D E MON-POSSESSION 


diced  spirit,  and  with  such  absolute  disregard  for  all 
the  rules  of  scientific  criticism,  that  it  presents  mate- 
rial of  practically  little  value  to  the  anthropologist, 
and  of  such  a kind  as  can  only  be  accepted  after  much 
winnowing  from  chaff,  and  after  careful  comparison 
with  studies  by  more  reliable  observers — which  we 
hope  may  yet  be  made.  . . . The  so-called  double  per- 
sonality is  the  central  and  most  interesting  phenom- 
enon of  hypnotism, and  is  now  so  well  known  that  it  has 
even  become  a part  of  the  stock  in  trade  of  the  average 
novelist.  ....  As  for  the  “new”  knowledge — as, 
for  instance,  the  faculty  of  speaking  in  an  unknown 
tongue — we  believe  that  there  does  not  exist  an  in- 
stance in  which  this  alleged  power  has  not  been  found 
on  careful  investigation  to  be  the  result  of  precedent 
psychical  states  and  impressions.  It  is  significant  in  this 
connection  that  this  alteration  of  personality  was  so 
realistic  in  these  remote  and  densely  ignorant  Chinese 
provincials  that  it  gave  the  vivid  impression  that  the 
victims  were  really  possessed  by  personalities  not 
their  own,  and  that  this  impression  was  so  strong, 
that  it  completely  deceived  an  educated  man  like  Dr. 
Nevius,  and  converted  him  to  a belief  in  peregrinating 
devils.  Surely  no  stronger  or  more  unique  proof  can 
be  needed  of  the  genuineness  and  completeness  of  these 
hypnotic  manifestations!  But  if  the  distinguishing 
marks  upon  which  Dr.  Nevius  relies  for  “differentia- 
tion” are  identical  with  the  symptoms  of  hypnotism, 
what  becomes  of  his  differentiation?  . . . Dr.  Nevius, 
instead  of  converting  the  heathen,  was  perverted  by 
them.  Such  a book  would  be  impossible  for  any  man 
who  had  not  himself  been  far  removed  for  a long 
period  from  the  best  civilizing  influences.  When 
Christian  educated  ministers  lead  in  such  a demoraliz- 
ing witches’  Sabbath  as  is  depicted  in  this  book,  then 
does  the  gap  between  orthodox  theology  and  pure 
science  seem  wide  indeed.  The  influence  of  the  book 
cannot  but  be  wholly  bad. 


SUPPLEMENT 


513 


The  Standard , Chicago , March  28, 1895. 

The  author’s  method  in  presenting  facts,  and  in  his 
study  of  them,  must  satisfy  the  fair-minded  reader  of 
his  candor,  and  win  respect  for  his  judgment,  whether 
his  conclusions  be  in  all  respects  accepted  or  not. 


Prof.  W.  G.  Moorehead , D.D.,  of  the  Theological  Seminary , 
Xenia , 0.,  in  The  United  Presbyterian , Pittsburg,  Pa., 
March  28,  1895 . 

The  book  is  a genuine  example  of  the  inductive 
method  of  investigation.  The  facts  are  set  forth  first, 
then  the  explanation  of  the  facts  is  submitted.  One 
thing  that  impresses  the  reader  of  this  strange  and 
fascinating  volume  is  the  obvious  fairness  and  candor 
of  the  author.  He  can  hardly  be  said  to  have  a theory 
of  his  own  as  to  demoniacal  agency  and  influence.  The 
facts  are  beyond  dispute,  if  human  testimony  is  worth 
anything.  . . . Dr.  Nevius  gives  twenty-four  points  of 
resemblance  between  the  Chinese  cases  of  possession 
and  those  recorded  in  the  New  Testament,  and  no  one 
can  read  them  without  being  profoundly  convinced  of 
the  almost  complete  parallelism  they  present. 


The  Sunday  School  Times , Philadelphia,  Nov.  2,  1895. 

The  author  next  takes  up  the  attempts  to  explain 
these  facts,  either  by  sociologists  like  Tylor,  or  phy- 
siologists like  Hammond,  Griesinger  andBaeltz.  He 
discusses  these  in  a calm,  scientific  spirit,  showing 
that  they  raise  more  questions  than  they  answer,  and 
that  their  proffered  explanations  are  often  “words, 
words,  words”  which  do  not  fit  the  facts.  . . . From 
these  makers  of  hypotheses  he  passes  to  the  Script- 
ures, showing  the  wonderful  correspondence  of  the  oc- 
currences in  Galilee  in  our  Lord’s  time  with  those  in 
other  lands  in  our  own  day.  The  Bible  offers  an  ex- 
planation which  does  explain ; the  men  of  science  beat 
about  the  bush,  and  do  not  face  the  facts. 


514 


DEMON-POSSESSION 


Dr.  Nevius  feels  that  his  experience  read  in  the  Bible’s 
light  goes  far  to  explain  the  residuum  of  fact  in  the 
phenomena  of  Spiritualism. 


The  Evangelist , New  York,  March  28, 1895. 

Marked  throughout  by  extreme  candor  and  caution, 
the  statements  of  this  book  must  be  taken  at  their 
full  face  value.  They  cannot  be  set  aside  with  a mere 
wave  of  the  hand,  albeit  they  will  seem  to  many  to 
belong  wholly  to  the  past.  The  volume  strikes  us  as 
of  exceptional  interest  and  importance ; but  even  at 
its  lowest  valuation  a mass  "of  material  is  furnished 
for  students  of  body  and  mind,  evolutionists,  pathol- 
ogists, psychologists,  in  the  field  of  double-conscious- 
ness, hypnotism  and  whatnot,  at  once  novel  and  strik- 
ing. 


The  Journal  of  Comparative  Neurology , Evansville , 0.,  March, 

1896.  Editorial. 

The  volume  ....  challenges  criticism.  It  is  more- 
over a book  destined  to  create  a considerable  amount 
of  interest  in  various  circles.  Unlike  most  recent  at- 
tempts to  discuss  this  most  perplexing  subject,  it  at 
least  claims  a degree  of  preparation  on  the  part  of 
writer  and  editor  which  hardly  permits  of  an  a priori 
waving  of  its  claims.  It  demands  a serious  hearing, 
if  for  no  other  reason,  because  it  claims  to  fairly  repre- 
sent the  calm  judgment  of  all  but  an  insignificant  minor- 
ity of  the  educated  occidental  missionaries  at  present 
actually  living  among  the  Chinese  and  other  oriental 
people.  [The  book  makes  no  such  claim ; see  pp.  134- 
139. — Editor.]  If  this  is  indeed  the  case  it  may  give 
rise  to  serious  reflection,  or  even  to  the  query,  whether 
the  reaction  of  barbarism  on  the  missionary  is  not  as 
great  as  his  influence  on  the  barbarism  in  the  opposite 
direction.  [Assumes  that  the  Christian  and  heathen 


SUPPLEMENT 


515 


doctrines  of  spirits  are  the  same,  and  equally  a base 
superstition.  Ed  ] We  admit  to  a feeling  of  grave  re- 
sponsibility in  dealing  with  such  a work,  and  while 
we  feel  that  scientific  truth  leaves  us  no  alternative,  it 
is  hoped  that  the  reviewer  maybe  credited  with  no  an- 
tagonism to  the  cause  in  the  interest  of  which  the 
volume  was  sincerely  written.  Even  more,  it  is  be- 
cause the  reviewer  believes  that  the  false  views  here 
promulgated  will  do  great  injury  to  that  very  cause 
that  he  does  not  feel  justified  in  holding  his  hand.  At 
the  outset  it  is  freely  granted  that  the  entire  honesty 
and  credibility  of  the  author  and  his  witness  is  as- 
sumed in  all  that  follows.  The  author  has  displayed 
not  only  praiseworthy  industry,  but  considerable  skill 
in  the  gathering  of  facts,  and  discussing  their  signifi- 
cance, and  when  we  are  forced  to  add  that  he  seemed 
singularly  lacking  in  critical  and  scientific  discrimina- 
tion it  does  not  follow  that  the  value  of  the  facts  is  in- 
validated. . . These  so-called  possessions  are  not  in 
any  material  way  different  from  phenomena  with 
which  modern  pathology  is  dealing  every  day  at  home 
with  no  doubt  of  their  pathological  character.  That 
they  have  been  generally  referred  to  devils  is  as  forci- 
ble an  argument  as  it  would  be  to  adduce  the  univer- 
sal belief  that  scrofula  was  due  to  the  evil  eye  in  a 
modern  medical  consultation.  [The  author’s  conclu- 
sion is  not  grounded  on  this  prevalent  belief,  which  is 
only  one  item  in  his  cumulative  induction.  But  he 
searches  the  grounds  of  that  belief  to  judge  how  far 
it  is  warranted  by  the  facts  on  which  it  is  based.  Ed.] 
• . . It  is  gravely  stated  that  the  possessed  shows  su- 
pernatural powers  of  speech,  and  gaining  information 
There  is,  however,  no  case  given  where  such  powers  are 
proven.  [A  careful,  consecutive  reading  of  the  forty 
cases  of  demonomania  detailed  in  the  volume  will 
show  the  cumulative  character  of  the  proof  that  super- 
human, not  supernatural  power  of  this  kind  exists.  Ed.] 
. . . Fifteen  cases  are  given  from  China,  and  we  must 


516 


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give  up  our  plan  of  analyzing  them.  [Thirty-two  cases 
are  given  from  China,  out  of  a far  greater  number  col- 
lected, and  forty  cases  in  all,  which  call  for  close,  con- 
secutive comparison.  Further  quotations  from  this 
nearly  nine-page  article  cannot  be  given  here.  It  is 
written  in  wholly  courteous  terms,  and  with  no 
desire  to  quarrel.  But  it  is  based  on  a too  hasty 
reading,  and  very  inadequate  apprehension  of  the 
author’s  real  position.  It  denies  or  ignores  well 
attested  facts,  both  in  and  out  of  this  volume,  while 
the  explanations  substituted  for  the  author’s,  even  of 
the  facts  that  are  admitted,  would  obviously  fail  to 
cover  those  facts  in  the  eyes  of  any  but  a pathologist 
who  ignores  many  things  in  history  and  psychology. 
—Ed.] 


William  James , M.  D.,  Professor , formerly  of  Physiology , 
now  of  Psychology,  in  Harvard  University,  in  the  Psycholog- 
ical Beview,  September , 1895. 

This  interesting  contribution  to  mental  pathology 
would  probably  fifteen  years  ago  have  gained  for  its 
author  a reputation  for  nothing  but  mendacity  or 
childish  credulity  in  scientific  circles;  but  now,  thanks 
to  the  “apperceiving  mass”  which  recent  investiga- 
tions into  trance  conditions  have  prepared,  probably 
few  readers  of  this  journal  will  be  seriously  tempted 
to  doubt  its  being  a trustworthy  report  of  facts.  . . . 
Epidemics  of  possession  like  those  recorded  in  Savoy 
by  Constans  and  Chiap  e Franzolini  are  not  related 
by  Dr.  Nevius.  The  phenomena  are  among  the  most 
constant  in  history,  and  it  is  most  extraordinary  that 
“science”  should  ever  have  become  blind  to  them. 
The  form  which  they  take  in  our  community  is  the 
benign  one  of  mediumship.  Dr,  Nevius  is  a believer  in 
the  reality  of  the  alleged  demons,  and  in  the  objectiv- 
ity of  their  driving  out  in  the  name  of  Christ,  etc. 
Such  questions  cannot  be  fairly  discussed,  however, 


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517 


till  the  phenomena  have  been  more  adequately  studied. 
Dr.  Nevius  gives  a large  amount  of  collateral  material 
and  bibliographical  information;  and  we  have  to 
thank  him  for  an  extremely  good  contribution  to  a 
really  important  subject. 


Bev.  Samuel  T.  Lowrie,  D.D.,  in  the  Presbyterian  and  Be - 

formed  Beview,  July,  1895. 

The  title  is  enough  to  attract  readers ; and  also  to 
repel  many  who  ought  to  read  the  book.  The  reputa- 
tion of  the  author  may  assure  the  latter  that  a theme 
which  has  become  repugnant  to  them,  as  it  was  orig- 
inally to  him,  is  here  treated  in  a fashion  that  does 
justice  both  to  their  sentiments  and  also  to  the  sub- 
ject. . . . The  book  is  scientific  and  apologetic,  exactly 
as  books  that  report  geographical  explorations  and 
archaeological  excavations  in  Bible  lands.  It  is  a 
valuable  scientific  acquisition  when  a “find”  clears  up 
some  occult  matter  of  human  life.  It  is  a valuable 
contribution  to  Christian  apologetics  when  the  find 
corroborates  Bible  statements  of  fact  that  have  been 
discredited.  The  apologetic  value  is  the  popular  in- 
terest. The  purely  scientific  value  interests  a narrow 
circle. 

The  facts  produced  in  this  book  may  be  classed  with 
those  finds  in  Bible  lands  that  corroborate  Scripture. 
But  they  concern  a very  different  subject  from  the 
usual  ones,  viz.,  demoniacal  possession.  The  Biblical 
representations  on  this  subject  might  be  thought  in- 
capable of  similar  corroboration.  ...  But  this  book 
reports,  what  may  convince  the  reader,  that  in  China, 
that  land  of  so  many  origins,  the  identical  plague  of 
demon  possession  has  existed  and  still  exists,  though 
now  disappearing  before  Christianity  as  it  did  in 
Palestine.  That  plague  has  great  prominence,  and 
therefore  great  importance,  in  the  New  Testament. 
It  appears  there  as  a familiar  thing,  which  only  per- 


518 


DEMON-POSSESSION 


plexes  present  day  believers  the  more,  because  to  them 
it  is  as  unfamiliar  and  incredible  as  solid  water  is  to 
an  ignorant  inhabitant  of  a tropical  island. 

Under  the  circumstances  skepticism  has  much  ap- 
parent advantage,  and  spiritualists  claim,  with  a 
logical  force  hard  to  resist,  that  believers  in  demon 
possession  are  bound  to  admit  the  pretensions  of 
spiritualism.  All  these  matters  are  relieved,  and  em- 
barrassment is  exchanged  for  satisfaction,  by  the  facts 
as  they  are  reported  and  applied  in  this  book.  Its 
readers  should  be  as  many  as  the  reflecting  persons 
who  have  felt  the  embarrassments  and  perplexities 
just  referred  to. 


Joseph  Cook,  LL.  D.,  Boston , in  Life  and  Light  for  Woman , 

July , 1895. 

Three  things  make  Dr.  Nevius’  book  on  demon  pos- 
session a remarkable  contribution  both  to  the  litera- 
ture of  modern  psychology  and  to  that  of  the  Christian 
evidences.  1.  It  is  written  with  the  utmost  coolness, 
impartiality,  and  judicial  balance  of  mind,  and  in  a 
style  of  great  clearness  and  precision.  2.  It  is  based 
on  original  investigations  undertaken  without  any 
preconceived  theory,  and,  indeed,  with  prepossessions 
inclining  the  author  to  adopt  a strictly  naturalistic 
explanation  of  the  amazing  phenomena  forced  on  his 
attention  during  a missionary  experience  of  nearly  half 
a century.  3.  It  offers  exceedingly  significant,  if  not 
conclusive  evidence,  that  demoniacal  possession  is  a 
modern  fact.  Experiences  almost  precisely  parallel  to 
those  detailed  in  the  gospel  narratives  as  to  posses- 
sion of  human  beings  by  demons,  are  here  recorded,  as 
they  yet  take  place  in  the  vicinity  of  pagan  temples  in 
China  and  elsewhere  among  a people  of  somewhat  low 
intellectual  and  moral  development. 

Dr.  F.  F.  Ellinwood,  the  distinguished  Secretary  of 
the  Presbyterian  Board  of  Missions,  after  more  than  a 


SUPPLEMENT 


519 


quarter  of  a century  of  acquaintance  with  Dr.  Nevius, 
says  that  he  regards  him  as  a man  peculiarly  fitted  to 
examine  so  intricate  and  difficult  a subject.  ‘‘His  phil- 
osophic insight,  his  judicial  fairness  of  mind,  his  cau- 
tion, and  his  conscientious  thoroughness,  his  mastery 
of  the  Chinese  language  spoken  and  written,  his  inti- 
mate sympathy  with  the  people,  and  his  correspond- 
ingly true  interpretation  of  their  innermost  thought 
and  life,  rendered  him  capable  of  ascertaining  the  real 
facts  in  the  case,  and  of  forming  accurate  judgments 
upon  them.”  (Introductory  Note,  page  iii.) 

The  Rev.  Arthur  H.  Smith,  whose  brilliant  book  on 
“Chinese  Characteristics”  has  won  such  high  praise  in 
all  quarters,  has  written  on  the  flyleaf  of  the  copy  of 
Dr.  Nevius’  book  owned  by  the  present  reviewer,  the 
following  words:  “I  am  personally  acquainted  with 
the  Shantung  field  described  in  this  work,  knew,  ad- 
mired, and  loved  the  distinguished  and  honored  au- 
thor, and  am  convinced  that  his  book  is  a record  of 
realities,  and  embodies  a true  explanation  of  funda- 
mental and  vital  facts.” 

Prayer  in  the  name  of  Jesus,  and  a command  from 
genuine  Christians  given  in  his  name  to  the  evil  spirit 
to  depart,  has  again  and  again  effected  exorcism.  In 
one  case  the  spirits  cast  out  seemed  to  enter  the  bodies 
of  inferior  animals,  as  in  the  New  Testament  narrative 
of  the  Gadarene  swine.  Casting  out  demons  in  the 
name  of  Christ  was  one  of  the  proofs  given  by  the 
apostles  of  the  Divine  origin  of  their  message. 

Our  Lord  himself  promised  that  the  Apostles  should 
have  power  to  cast  out  evil  spirits  in  his  name.  Mr. 
Arthur  H.  Smith  read  this  wonderful  promise  on  a 
certain  occasion  to  the  present  reviewer,  and  claimed 
most  solemnly  that  it  is  fulfilled  to  this  day  in  the 
experiences  of  faithful  missionaries  and  native  preach- 
ers in  China  and  elsewhere.  As  it  was  in  the  first 
generations  reached  by  Christianity,  so  now  the  cast- 
ing out  of  demons  in  the  name  of  Christ  is  an  evidence, 


520 


DEMON  POSSESSION 


readily  appreciated  and  understood  by  the  masses, 
of  the  presence  and  power  of  our  ascended  Lord,  “thus 
convincing  men  of  the  Divine  origin  and  truth  of  Chris- 
tianity, and  preparing  the  way  for  its  acceptance” 
(p.  259). 

Anti-supernaturalistic  criticism  of  the  Gospel  narra- 
tives concerning  demon  possession  appears  very  arbi- 
trary and  superficial  in  presence  of  the  experiences 
narrated  in  Dr.  Nevius’  book.  Immense  importance 
attaches  to  the  substantiation  of  the  reality  of  the 
intercourse  of  disincarnate  spirits  with  men,  whether 
the  communications  received  from  beyond  the  range  of 
ordinary  human  consciousness  appear  to  come  from 
evil  spirits  or  from  good.  The  scriptural  direction  is 
that  we  are  to  try  the  spirits  to  ascertain  whether 
they  are  of  God. 

It  is  highly  important  to  notice  that  Dr.  Nevius  is 
no  spiritualist,  but  he,  like  Prof.  Austin  Phelps,  or 
Prof.  Theodor  Christlieb,  or  John  Wesley,  is  inclined 
to  be  a Biblical  demonologist.  He  quotes  many  de- 
fenders of  the  psychological  theory  offered  in  explana- 
tion of  the  abnormal  phenomena  he  discusses,  but  he 
adheres  himself  to  the  Biblical  theory  as  far  more 
coherent,  satisfactory,  and  scientific  than  any  other. 

On  the  whole,  we  commend  this  book  as  an  im- 
portant contribution  to  current  discussions  of  the 
Christian  evidences,  and  of  psychology  in  some  of  its 
most  strategic  and  alluring  departments.  Let  the 
positions  taken  by  Dr.  Nevius  in  this  volume  be  once 
securely  established,  and  the  materialistic  philosophy 
which  denies  the  reality  of  the  supernatural  is  over- 
thrown, the  Gospel  narratives  concerning  demon  pos- 
session are  shown  to  be  plain  statements  of  matters 
of  fact,  and  a flood  of  light  is  thrown  upon  some  of 
the  most  vital  and  fundamental  religious  truths 
hitherto  scouted  by  science,  falsely  so-called,  and  yet 
affirmed  in  the  Holy  of  Holies  of  Revelation. 


